The Reformed Gentleman, &c.
Of profane Swearings, Blaſphemy, Curſing, and Perjury. CHAP. I
The Sin of Profane Swearing conſidered from the Nature of a Lawful Oath: Blaſphemy, and Curſing conſidered: The unaccountable Folly thereof, in that there is no Motive for it either in Atheiſm, Irreligion, or Reaſon; and in that we abhor it in thoſe we either Love or Honour. Four Pleas for this Sin conſidered and Refuted. The Force of Evil Cuſtom. Four Motives for the forſaking thereof. The Guilt of ſuch who, tho' they do not Swear themſelves, yet delight to hear Others Swear. Perjury Conſidered, whether in order to Circumvent, or falſely Accuſe others: The difficulty of diſſuading Men therefrom. Motives to forſake it drawn from the Greatneſs both of the Sin and the Puniſhment.
1. THAT all thoſe are Sins, and dreadfull ones too, none that have the leaſt notion of Good and Evill will or can deny. But, how abominable they are, will appear more by Conſidering, that all are the Profanation of that Sacred Name, by whom the whole family of Heaven and Earth is named. I ſhall conſider the three firſt together, for that 'tis rare to have the Man, who makes nothing of a Raſh Oath, to make Conſcience of Blaſpheming2 God, or Curſing his Neighbour. How ſinful Profane Swearing is,Firſt, The Sin of Profane Swearing conſidered, from the Nature of a Lawful Oath may be known by conſidering how Sacred and Solemn an Oath in its own Nature is: Being nothing leſs than
2. The calling and Atteſting the Ever-Bleſſed Trinity [the Searcher of all Hearts, the tryer of the very Reins, and from whom nothing is hid,] in ſome weighty Matter as a Witneſs of the Truth, and a Revenger of the Falſhood of what ſhall be aſſerted by the perſon thus adjuring. Beſides, the Divinity of an Oath (as I may ſo term it) will be more manifeſt by Conſidering, 1. That none are Admitted to take it but ſuch as are grown up to years of Diſcretion, excluding both the Mad and Perjur'd Perſon too. 2ly, That the matter thereof ſhould be grave, and not trivial or unlawful. 3ly, That the Form is moſt Solemn, ſuch as the lifting up of the hands among the Jews; the Laying the hand upon the Altar, as did the Civiliz'd Heathens, and upon the New Teſtament, as is uſual with us Engliſh Chriſtians. 4ly, That the end is the Declaration of Truth, the deciding of Controverſies, the Manifeſtation of God's Glory, and the Good of Humane Societies. 5ly, That the Object thereof is only God the Lord Jehovah; the Omnipreſent, Omniſcient, and Omnipotent Being.
3. And is an Oath ſo Sacred in its own Nature? What a Folly and Madneſs as well as Sin is it then, upon every turn to call upon the Ever-Glorious Majeſty of Heaven to come and Witneſs our Trifles, Untruths, and oftimes Sins; as if we were willing to make him partake of our Impertinencies, Non-ſenſe, and Crimes? Would it not be a piece of3 Rudeneſs, Impudence, and Preſumption, think ye, to preſs into the Preſence of but an Earthly Prince, and bid him leave the weighty concerns of his Government, to come and Witneſs your Idle, Frivolous and Unneceſſary Diſcourſe? Yet ſo bold do Men make with the King of Kings, as to think him at leiſure ever and anon to give an Ear to the Invocations, that are made to him at every Table-Talk, Cheſs-Board, and Game at Loo.
4. Secondly, Blaſphemy Conſidered.Is the profane Invocation of God at every inconſiderate Trifle ſo great a Sin? How Monſtrous then muſt it needs be to fall ſoul un and Blaſpheme the Being, by whom we Live, Move and have our Being? True it is, Men muſt be arrived to a great degree of Impiety, that ſhall Curſe God to his very Face: Yet, tho' there may be but a few Inſtances of ſuch as in direct Terms ſhall vilify their Creator, Redeemer, and Sanctifier; God's Name may be Blaſphemed many other ways. He has his Tabernacle, his Sanctuary, his Word, his Day, his Ordinances, and his Miniſters, all bearing that Inſcription [He that Honours you, Honours me: But he that deſpiſes you, deſpiſes me.] Theſe are the Apples of his Eyes, his ſenſible parts, whereby he may be wounded, tho' the Sin never reach his Inacceſſible Eſſence. And how frequent is it to have the Wretch in his Farce and Drolleries Romance upon the Sacred Scriptures? Buffoon the Holy Order? Speak ſlightingly and profanely of the Lord's Day? And make a mock at our Religious Aſſemblies? If this be not Blaſpheming God among the Gentiles, I know not what is: For this is all that the Monſter can or dare do againſt the Holy One of Iſrael:4 He can only ſtab him thus in Effigie, and would ſerve the Original no better did it lie in his Power and cannot forbear dethroning God in his Heart and ſaying, This Man ſhall no longer Reign over us.
5. And can we expect that out of the ſame Mouth ſhould proceed Curſing and Bleſſing? Thirdly, Curſing Conſidered.That he, who makes nothing of Blaſpheming his Neighbour, and himſelf? No, for certain, he that can do the firſt, never ſtops at a Conſcientious Scruple about the other: For what more common then to have the Bluſtering Hector, not only in his Paſſion to an Enemy, or a Stranger; but even in his ſober familiar Diſcourſe, wiſh the Pox, the Plague, and Eternal Damnation to his Friend or himſelf? And what is more amazing than to imprecate all this upon the Perſon he pretends to love extremely at the ſame time, as tho' he Curſed him out of pure kindneſs, and wiſhed him damned out of Civility? But what ſhall we conclude of thoſe Men, but that they are Mad and Frantick beyond the Cure of Hellebore?
6. But tho' every Place, and Corner of this our Iſle abound with ſuch profligate Wretches;The Ʋnaccountable folly of Swearing raſhly, ſince it has no inducement from Atheiſm, or Reaſon. tho' this part of the World Ecchoes with whole Volleys of Oaths and Curſing, which continually are diſcharged, as it were, againſt Heaven; yet did I never hear of one that could Alledge any thing like an Excuſe to extenuate the Extravagancie of their Guilt. Such an unaccountable Folly is there5 inherent in a Raſh Oath, that nothing can be ſaid as a Plea for the uſe of it; but Men Swear becauſe they will Swear. There is nothing of an Inducement, either in Reaſon or Religion in Atheiſm or Irreligion, that can warrant the Commiſſion of ſo horrible a Crime.
7. An Oath in an Atheiſt's Mouth is Nonſenſe and Contradiction. For by invoking a Being by him diſowned,1 No Motive for the Swearer in Atheiſm. he manifeſtly gives himſelf the Lye; He thereby argues the weakneſs of his Judgement, and ſtabs his own Notion to the very Heart. For who can believe he is throughly perſwaded that there is no God, when at every Sentence he ſpeaks, he Mutters out the very Name? O that he denies a Saviour, when ever and anon he uſes Wounds and Blood to make his Diſcourſe Emphatical! Or that he thinks there is no Hell, or Devils, when in every turn of Paſſion, he calls upon the one to take his fellow Creatures; and heartily wiſhes them in the Torments of the other? Sure I am the Swearing Atheiſt confounds h•mſelf, overthrows his own Principles, and demonſtrates the impoſſibility of being thorowpaced in ſuch Opinions. If he would uphold Atheiſme, he ſhould refrain from taking that Sacred Name into his Mouth (the bare mention whereof is argument ſufficient againſt him) and he ſhould invoke his Almighty Chance; and Swear by thoſe All powerful Atoms, which by their own Magnetick Force, jumbled themſelves out of a Chaos into this curious Globe; and he ſhould adjure thoſe Empty Nothings, to which he imagines all material Beings will at laſt be reduced.
68. Nor is there any thing of reaſon in a profane Oath. Thoſe Arguments the Devil makes uſe of to work upon a rational Man,2. Nothing in reaſon to induce the Sin. and to induce him to Sin, are in this quite laid aſide. Pleaſure, Profit, and Fear, the common Byaſſes of the Will, and Corrupters of the Underſtanding, there are none to be pleaded as a Temptation in this Sin, as it may in others. Here the Devil has a cheap Bargain, and Men ſell their Heaven for Nothing, and their Souls they barter away, and take no Money for them.
10. But farther yet, the unreaſonableneſs of this Vice appears in that, how fond ſoever we are of it our ſelves, and are affronted when any Body reprove us for it;The folly of this Sin, farther illuſtrated in that we love it not in thoſe whom we love or eſteem. yet, tho' we love the Treaſon, we hate the Traitors, and abhor a raſh Oath in thoſe we either Love or Honour. If a Wife, a Child, a near Relation, or but a Servant (whom we have a kindneſs for) Swear in our Preſence, how apt are we to check, and rebuke them? But ſhould a Judge, a Biſhop or a Prince Curſe and Blaſpheme in our hearing, How would our Blood riſe? And how unſeemly, ungenerous, and intolerable would it ſeem in them? And is not the offence as unbecoming us, and as notorious, as if the beſt Friend or worthieſt Nobleman of them all were guilty thereof? It remains then that we charge the prevalency of this Sin to Cuſtom.
11. 'Tis Cuſtom, that Engliſh Law, that Engliſh7 Tyrant, that Obſtacle to a Holy Life,That Cuſtom is the chiefeſt Plea for it: all the reſt proved to be trivial. which is the chiefeſt Plea Men do, or can uſe to palliate ſo great an Offence. Thoſe other excuſes made for it, ſuch as the being provoked to Anger: The creating Belief thereby: its being an Ornament of the Speech: and a gentile Accompliſhment, are but thin and empty ſounds. For,
11. Can any Man of Senſe think, that the Commiſſion of one unlawful Act can excuſe the falling into another? The Firſt Plea Refuted.Yet ſo abſurd is he that imagines the being carried beyond his Reaſon, will any thing at all leſſen the Fault of tranſgreſſing his Duty. No certainly; it is a great Aggravation thus to add Sin to Sin. For is it not enough (Vile Criminal!) to incenſe thy God by falling into an unallowable Paſſion, and frantick Fury, but thou muſt at the ſame time provoke him yet more, by taking his moſt holy Name into thy profane, and unclean Lips? Thou hadſt no Warrant for thy mad Frenzie (let the Temptation thereto be never ſo ſtrong) ſo as to forget thy ſelf, much leſs not to remember him, whoſe Wounds thou ſetteſt to bleed afreſh by thy piercing Oaths, and abominable Curſings. Whatever thou mayſt imagine, yet the being guilty of one Sin, will not in the leaſt alleviate the Commiſſion of another, tho' the latter be occaſioned by the former; but as thy Guilt, ſo will thy Condemnation, and Puniſhment be double too.
12. The Second Plea Refuted.And no better a Refuge will the next Excuſe be to the common Swearer. For will any8 Man believe him the more for his dreadful Aſſeverations? No, certainly this is a way of creating Belief ſo praepoſterous, that it is the ready road to raiſe up Diffidence, where there was none before. If thou art Honeſt, and reputed a Man of thy Word, none will deſire thy Oath for a ſmall matter, whatever they may do in a weighty concern: But if thou art known to be falſe or untrue, all thy Imprecations and Execrations will avail thee nothing; for Men will think (as we ſay) their own Thoughts. A Liar and Swearer are ſo near a kin, having one common Father of them both, that whoever has a Swearing, has (Ten to One) a Lying Vein too.
13. Then as to the next thing, which Men uſe to extenuate the guilt of raſh Oaths withal. The Third Plea Refuted.Ask ſome, (I bluſh to ſay) of even the better rank of Men, why, they vent many almoſt in one breath? And they'll tell you, it ſets off their Speech with a boon Grace, and adorns their periods with a lovely Decorum. A ſtrange and unheard-of Art of Rhetorick this! An Eloquence not much known in former Ages! That Oaths ſhould be ſo Elegant, that Curſings ſhould be ſo Emphatical; and all Diſcourſes inſipid and flat, that are not ſtuffed with them, is ſuch a new Notion, as makes me call it The Start-up Idiom of the Engliſh Tongue. I know not how this blaſphemous Bombaſt ſounds in ſome Ears, but ſo far is this diſagreeing Harmony from affecting any ſober Man, that he would (I preſume) prefer the Croaking of Toads, the Hollowing of Owls, and the Cries of Ravens far before it. And I am apt to believe Pliny's Panegyricks, and Cicero's Encomiums have more Oratorical ſtrokes in them, than the Harangues of our Modern Vitioſoes, with all their9 bluſtering Parentheſies (of Dam• 'yees, Sink'yees, By their Maker, and the like) can ever boaſt of. Let thoſe Oaths be never ſo graceful in the ſpeaking, yet I am of opinion, that were they penned down ſo that the Speaker himſelf might ſee them, tho' he might not bluſh at the ſight of his Sin, yet he would, no doubt, at that of his folly, in uttering ſuch unaccountably bombaſtical Nonſenſe. And as taking as it is with moſt, we never heard of any that recommended himſelf or his Friend, to the Favour of any Prince or Potentate by an Addreſs of Oaths. Neither did we ever hear of any Council, in a Trial at Bar, that ever carried the Cauſe by Swearing to the purpoſe. Whatever the Lawyer may do in his Chambers, yet at Weſtminſter-Hall he has the Manners, or at leaſt the Prudence to bridle his Tongue from thoſe exorbitant Expreſſions. Thus have we taken a ſhort account of this Chop-Logick, this Swearing in Mood and Figure.
14. But to go on, there are not wanting ſuch as declare without asking, the raſſ•Swearing to be Gentile and Faſhionable. The Fourth Plea Refuted.How faſhionable they are I ſhall not here diſpute, having reſerved that for another place: But as to the Gentility of an Oath, I can ſee nothing in it that can deſerve that peculiar Title. Is Swearing a mark of a Gentleman? Does that blazon his Honour ſo as all other Accompliſhments without it ſignifie nothing? Certainly, if Blots are Ornaments, if Inverting be the Advancing of a Scutcheon, this Adorns and Advances it with a Witneſs. But alas! I doubt after all, ſuch hectoring Oaths, would better become the Mouths of the Beau-Garcons and bluſtering Bullies of the Age, than any Inns of Court Gentleman whatſoever:10 tho' I muſt needs ſay, they would ſound bad enough from any. Be convinced then at laſt (deluded Gentlemen!) of this your Folly, and think not that to be a badge of your Honour, which is the greateſt ſtain of your Reputation. Beſides, every Arrant Aſs, Rake-kennel and Porter of the Town, may at this rate commence Gentleman, when they pl•aſe, and rank themſelves with the beſt. For I do not ſee but they Swear with as good an Ayr to the full, as the moſt accompliſh'd Spark ever did. And every Footman and Valet de Chambre, Swears as much like a Lord, as his Maſter can ever pretend to.
15. And are not theſe excuſes for the perſevering in ſo horrid a Sin empty, idle, vain, and inſipid? Such as a rational Man, guided only by the light of Nature, would bluſh to own as his, much leſs openly to ſtand out in them, againſt the more prevalent Arguments of Reaſon and Religion. So that it follows, nothing but a notorious evil Cuſtom can be pleaded as a Defence for thoſe Profanations.
16. 'Tis Cuſtom that has made this Plague ſo Epidemical. 'Tis that has infected our Cities,The force of Cuſtom conſidered and lamented. and poiſoned our Country Air too. So that whereever you go, you may hear thoſe Franticks vent out the ſad Effects of their diſtempered Brains. Were it poſſible that any of our Predeceſſors could ariſe, and take a ſurvey of theſe times, How would they bleſs themſelves? And conclude a whole Legion of Devils were let looſe to lead Mankind to ſuch a degree of Madneſs, till the whole World were become at length, the Grand Bedlam for thoſe Daemoniacks to reſide in? For now (with Grief of Heart may it be ſpoken) Kings of the Earth, and all People, Princes, and all Judges of11 the Earth; Young Men and Maidens; Old Men and Children (in the Pſalm 'tis Praiſe, but in our daily Practiſe 'tis) Curſe, and Blaſpheme the Name of the Lord. So Natural is this Wicked Cuſtom grown, that the Infant learns to Swear as ſoon as ever he comes to underſtand his Mother-Tongue; and can liſp out an Oath or a Curſe before he can ſpeak plain.
17. This is likewiſe the preſent, ſad, and lamentable ſtate of our poor diſtempered Iſland; and What, When, and How the Criſis of this Acute Diſeaſe it generally labours under will prove, and whether the Alteration will be for the better or for the worſe is too hard for any Humane Obſervation. 'Thô 'tis to be feared a Cure without a Miracle is to be deſpaired of, it being reduced already to ſuch a Languiſhing as well as ſtupid Condition; which nothing but a ſharp Remedy (ſome ſevere Judgment, or another) will be able to Reform and Reſtore to the full.
18. This indeed is a ſtartling thought to any who are not as yet arrived to the full height of this Impiety, and whoſe unſeared Minds retain ſome Senſe and Remorſe. A Dehortation to leave off this Sin.I could wiſh with all my Soul, I could prevail only upon thoſe to return from whence they are fallen, and ſuffer the faſhionable Many to be damned by themſelves. For ſhall we be ſo ſtrongly infatuated by our own Inclinations, and the Example of others, to renounce our God more heartily in our Practiſe, then ever we did the Devil in our Baptiſm? Shall ſo Abominable a Cuſtom Tyrannize over the Reaſon and Religion of Men and Chriſtians? Shall we follow a Multitude to do Evil, and run Headlong into Hell for Company? What if the Stream run ſtrong that way, is it an Impoſſibility to bear12 up againſt it? No certainly, we ſee it poſſible to have many Righteous Lots even in our Sodom; and many who Bleſs, Praiſe, Magnifie and Extol the King of Glory amidſt this Blaſphemous and Profane Generation. Nor are there wanting Motives to excite even the Worſt (were they not Deficient to themſelves) to a ſpeedy Repentance. Motives for the forſaking the Sin of Profane Swearing, &c. For let the Examples of the more Civilized Heathen ſhame us: Let the Conformity due to the Conſtitutions of this Kingdom in general, and to the preſent Government in particular Win us: Let the Obedience we owe to our Mother Church oblige us; and let the Terrours of the Lord in inflicting his Judgments Temporal, as well as Eternal, Conſtrain us to forſake our Evil Cuſtoms.
19. Let (I ſay) the Practiſe of the more Civilized Heathens ſhame us to leave off our ſo much pleaded for and Cuſtomary Oaths. Firſt Motive drawn from the Example of the Heathens.Whoever among them ſhould upon any Trivial Account invoke any of their Gods, were branded as Infamous perſons: ſo highly were the very Daemons deified by thoſe poor deluded Pagans. And at preſent we hear nothing of the Turks taking their great Prophet Mahomet's Name in Vain, or Blaſpheming their Alcoran, or Reviling their Mufti; but whenever they have occaſion to make mention of either, they do it with the greateſt Adoration, and profoundeſt Reſpect imaginable. And ſhall the Lord Jehovah (a Name ſo Sacred that the very Jews thought it a Sin but to pronounce it) be ſo commonly abuſed, affronted and defiled, by our unhallowed Lips? Shall Chriſtians and a Reformed Nation13 too, engroſs this Sin of Profane Swearing ſo much to themſelves, as to make it their own peculiar Vice?
20. Loyalty has been ſo Elevated a Subject not long ago,Second Motive drawn from the Conformity due to Engliſh Government. that Men would oftentimes ſhipwrack a good Conſcience, ſo they might appear but favourers of the Government they live in: But ſo far is the common Swearer from being a Loyaliſt, that he Acts in Contradiction to all the Modern Conſtitutions of the Engliſh Nation, and openly reſiſts the unrepealed**21 Jac. 1. cap. 20. continued 3. Car. 1. cap. 4. made perpetual. 16. Car. 1. c. 4. Statutes of the Land, made and provided in that Caſe. And let him boaſt of being never ſo good and true a Subject, it avails nothing ſince he defies the Laws, and by his practiſe Nulls thoſe Inſtitutes which are ſo ſtrong in force againſt him. Neither is he a Friend to this Preſent Government (let his pretences be never ſo ſpecious) ſince his Actions are Diametrically contrary to the Royal Will and Pleaſure ſpecified at firſt by his Majeſties Letter to the Biſhop of London, which was ordered to be Communicated to the reſt of the Clergy; and afterwards ſignified to the Civil Magiſtrate By the Queens moſt Gracious Meſſage to the Juſtices of Middleſex; and Laſtly, by a more forcing Proclamation, in which they Recommended the ſuppreſſing Profane Swearing and Curſing; as the firſt and chiefeſt of thoſe Offences which were accounted, more eſpecially to haſten and bring down God's Judgments upon this Unfortunate Kingdom.
21 But, Thirdly, there are many of thoſe Profligate Wretches, who dare own themſelves Churchmen;14 and if they pretend to any Religion, it is the Reformed, Orthodox and Proteſtant Faith they are of:The third Motive drawn from the Obedience due to the Church. They appear openly in our Congregations, and ſhew a bold Face in the moſt ſolemn of our Aſſemblies, and intrude into the moſt Sacred of our Ordinances the Sacrament of the Lord's Supper. But let thoſe Profaners of all that is good and ſacred be aſſured, that the Church is not their Mother; that within her Boſom there are cheriſhed no ſuch Vipers, that her Sanctuary is no Aſylum for ſuch Vermine to have recourſe to: For her Doctrine's drawn out of the Pure fountain of God's Word,(a)(a)Article 39. her Articles,(b)(b)Homily 7. her Homilies and her whole Conſtitutions are directly Oppoſite to the Profane, and gives no manner of Encouragement for him to perſevere in his Extravagancies. However the lewd World may eſteem of things now, yet when the Laſt Day comes, no Queſtion but the Church will ſay to thoſe her Hangers on, I know you not, You would have none of my Counſel, but deſpiſed all my reproof, therefore Eat ye of the Fruit of your own way, and be filled with your own devices. If therefore any Man has any Zeal to ſtand up for her, and to promote her Cauſe, and to enlarge her Borders; He cannot do it better than by a Sober and Conſcientious Converſation to let his Communication be Yea, Yea; and Nay, Nay.
22. Come we now to conſider the laſt Motive,The fourth Motive drawn from the Judgments of God. which if all the reſt fail, may prove ſtrong enough to work upon the moſt15 obdurate and hardned Conſcience, unleſs it be Judgment, Hell and Damnation-proof. Men may be ſo brazen faced, as not to bluſh at their being worſe than Heathens; they may be ſo reſractory, as not to be reduced by the ſtricteſt Humane Laws: They may be ſo unchriſtian and ſo unnatural as to chuſe to be diſowned by their Mother the Church, rather than part with their cuſtomary Vices: But I hope they are not ſo much in the power of Devil, as that the terrors of the Lord againſt ſuch Offenders, both in this Life and in another, can make no impreſſion upon them.
23. Let thoſe Wretches be never ſo free from the Laws of the Kingdom, and the Cenſures of the Church,1. Judgments upon Swearers in this life. yet the Hand of the Lord will find them out, and even on this ſide the Grave, pay them home for their raſh Oaths, and blaſphemous Execrations. We have ſome, (tho' not many freſh) Inſtances of God's ſignalizing his Vengeance on ſuch horrid Criminals. For what was the reaſon of the ſmall company of the Iſraelites, killing 100000 Aramites in one day, 1 Kings 20.20. If you conſult Holy Writ, you will find it was for Blaſpheming God. And what was the cauſe of Sennacherib's meeting with ſuch an Unnatural and barbarous Death? Was it not the Blaſpheming the Lord Jehovah both by his General Rabſhekab, and by his own Hand-writing in a Letter he ſent to Hezekiah? And doth not God in our times take the Sinner at his word, and cut him off in an Inſtant, with the damnable Execration in his Mouth? True it is, ſuch Inſtances of God's immediate Vengeance in this World are very rare, and few examples of this nature are upon Record: But let us take a view of the impenitent Blaſphemer16 lying upon his Death-bed in his laſt Agonies, and ready to give up his polluted Breath at his laſt gasp: Let us there examine him, what Fruitor Profit he has in thoſe things whereof he is now aſhamed? Can you think his gentile Oaths, and accompliſhed Execrations, will now do him any advantage in that Eternity, into which he is juſt ready to Launch. No, I am perſwaded, you will hear him tell you another ſtory, and if the Devil has not quite gagged his Conſcience, you will hear him in the bitterneſs of his Soul, utter out this, or ſome ſuch complaint. Damned Caitif that I am! In what an unavoidably miſerable condition am I involved? What a lamentable proſpect of endleſs Wo have I now in my ſight? What a horrible Scene is juſt ready to open and deliver me up to the devouring Flames?Ob curſed Tongue! How haſt thou been employed for thine own Ruine? Heaven thou canſt not appeal to, for the power thereof thou haſt often defied: God thou can'ſt not call upon, whoſe Name thou haſt often and ſhamefully prophaned by thine unclean Lips: Oh Heavens! Drop down upon me, and cruſh me into nothing:Oh Mountains fall upon me, and cover me from the face of him that ſitteth upon the Throne, and from the Wrath of the Lamb: Oh Earth! Let thy Bowels gape, and hide me in thy dark Caverns. But alas! in vain do I vent my wiſhes to thoſe who cannot, will not help me. Come then, ye Infernal Furies! and hurry my accurſed Soul to its deſerved Manſions. Come ye bewitching and infatuating Spirits, and take your cheap Bargain home to your fiery Habitations.Thus raving and deſpairing, railing and curſing himſelf, he ends his abominable, odious, and ſinful Life.
1724. But if this is not melancholy enough to ſtrike Horror into the Adamantine Heart,2. Eternal Judgments upon Swearers. yet let him his proſpect beyond this and the Grave. For admit he may eſcape the thunderbolts of Divine Wrath, tho' the Lightning may not devour him, nor the Arrows of the Lord take hold of him in this life: yet can he expect to eſcape the Judgment of God for ever? Shall not Hell be his Portion? and Eternall Miſery his ſtipend for all his Blaſphemies? Shall he not with Dives lift up his Eyes in Hell, being in Torments, and roar out in vain, for one drop of water to cool his inflamed Tongue; That Fire, that world of iniquity which delighted in venting out its Curſes and Oaths here on Earth? Will not the puniſhment be adaequate and ſuitable to the Crime? And is it not fit that That Member ſuffer moſt, which was chiefly inſtrumental in plucking down the miſery upon the whole? Conſider this then ye that forget God, that forget your ſelves, and forgoe your own Intereſt, both Temporal and Eternal, for what vaniſhes like Smoke into empty Air: conſider ye that Glory in your Shame, that Triumph in your wickedneſs, that Out-dare Heaven with your Impieties: Are you able with the Salamander, to live in Fire? Can you dwell in everlaſting Burnings? Do you know what the Worm that never dies is? And can you tell what the Fire unquenchable means? If theſe things be not fictitious and imaginary if you are ſenſible that there is really a Heaven for the Good, and a Hell for the Bad; and are deſirous to eſcape the one, and be bleſſed in the other: Leave off then pleading for your Vices and argue not the prevalency of any Temptation, or the ſtrength of Cuſtom for your perſevering in your Impieties. 18Be no longer fond of your Diſeaſe, your Fetters, your Calamities: But ſhake off your ſhackles wherewith you have been ſo long confined, and break off your Sins by Repentance: Let that Mouth, which has Blaſphemed, Blaſpheme no more, but praiſe and magnifie the Name of the Lord for ever, for his Name only is excellent, and his Glory above the Earth and the Heaven.
25. And here I cannot but take notice of the madneſs of thoſe, who ſeem to be fearful of taking God's Bleſſed Name in vain themſelves,The guilt of ſuch as Swear not themſelves but delight to hear others Swear. and yet delight to hear others Swear, and Blaſpheme. I bluſh to ſay that now-a days 'tis the Guſto of company, to have one prophane Wretch or other by his horrid Imprecations and unaccountable Oaths to move the reſt to a fit of Laughter: And there's ſcarce any pleaſant Harmony in Society, without fearful ſounding Execrations to fill up the Chorus. But know, Oh wretched Man whoſoever thou art, that makeſt as it were a Conſcience of not Swearing thy ſelf; and yet takeſt pleaſure in hearing others Blaſpheme, that thou art under the ſame Condemnation. For they all ſhall be damned that have pleaſure in unrighteouſneſs. A bare Connivance and Miſpriſion, (as I may ſo ſay) of this horrid High Treaſon againſt Heaven, is enough to make thee a Traitor; How much more then ſhall thy conſenting to it in thy Will, and countenancing it openly by thy complacency therein, add to thy Guilt and Condemnation too? Hate not then thy Brother in thy Heart, by ſuffering and encouraging ſo great a Sin upon him; but correct and hinder it if thou canſt: Or if 'tis out of thy19 Power to do that, yet be not of that Devilliſh Society which makes that a matter of Sport, which ſhould be the Cauſe of their greateſt Humiliation; and Rejoyce, Triumph, and Laugh at that which makes the Damned in Hell ſhed Rivers of Tears.
26. I proceed to the laſt Species of Profaning God's Name,4ly, Perjury conſidered, whether by Circumvention, or by Subornation. viz. by that horrid Sin of Perjury. And now I could wiſh with all my Soul there were no reaſon to cry aloud and exclaim mightily againſt this Wickedneſs. I could wiſh none were guilty of it but Raſh Swearers, but we find that how much ſoever they may by a fatal Conſequence ſlip into it, yet there are too many who do it out of deſign, and have their ends to ſerve therein. 'Tis too viſible how common Circumventions and Over-reachings are; and thoſe Uſhered in too frequently with the ſolemnity of an Oath: 'Tis a Myſtery belonging to each Man's trade to be upon the ſharp; and tho' they Lie and Aequivocate, Swear and Forſwear themſelves, yet they are paid well enough they think, can they get but the leaſt gains imaginable thereby: Nor is Profit the only Loadſtone that draws men to the committing this great Impiety, but the Gratifying the humours of Malice and Revenge works upon them altogether as much. Hence do we often ſee Subornations and Falſe-witneſſes, ſiniſter Tricks and unlawful Quibbles ſo much in uſe in thoſe times. Can they but betray the Innocent to the ſeverity of the Laws, retaliate an Injury, and expoſe the object of their hatred to the Cenſures of either church or State; can they but procure either Sequeſtration20 or Excommunication againſt him: how do they triumph and rejoyce in their inhuman Proceedings, and proudly boaſt of their Malicious ſucceſs. But let ſuch Impudent out-daring Knights of the Poſt know, that this ſtretching of their Faith and Conſciences, tho' it has caſt a Miſt before the Inferiour Courts of Juſtice, yet they cannot corrupt the Righteous Judge of all the World, who will do right: He will unmask their falſe Evidences; Reverſe the Decrees iſſued out againſt the Innocent, and fix the Judgment where it ſhould be, upon the Perjurious Creatures head. He will laugh at their Calamity, and mock when their fear Cometh, when their fear cometh, as a deſolation, and their Deſtruction, as a Whirlewind. Prov. 1.26, 27.
27. So common is this Wickedneſs,The Difficulty of perſuading men to leave this Sin of Perjury. and ſo advantageous is it grown to carry on Mens Trades and Deſigns, that 'tis almoſt morally impoſſible to diſſuade them from it. You will ſeem to do them the greateſt Injury imaginable, ſhould you be ſo impertinent to adviſe them to be men of their Words, to ſpeak the truth in ſincerity, and to be conſcientious in their Calling. You would deſtroy the greateſt Pillar of their Trade, take away the very ſupport of their Merchandizing, ſhould you go about to ſtraitlace their Conſcience (as they call it;) and keep them off from an Advantageous ſtraining their Faiths, when occaſion requires. The whole World are turned Sharpers, and ſhall we (ſay they) be ſo ſcrupulous, as to be afraid of u••ng the ſame Methods of advancing our Intereſt as is genenerally uſed? Fallere Fallentem non eſt Frans; To21 Deceive the Deceiver is too well known a Maxim, and too often practiſed by our Wicked Generation. But to reclaim if poſſible thoſe vile Exorbitancies I ſhall offer two Motives drawn 1. from the Conſideration of the very Nature of the Crime; and 2ly, alſo from the greatneſs of the Puniſhment ſubſequent on the Guilt.
28. Of what a Crimſon Dye, and Scarlet Grain this Sin is in its own Nature will appear,Firſt Motive to leave off this Sin, is drawn from the greatneſs of it in its own Nature. if we conſider that the Offender incurs the guilt of breaking the whole Law, and tranſgreſſing that general Duty he owes to God, his Neighbour, and Himſelf. 1. He offers the greateſt affront poſſible to God, either in his ordinary Calling, or (in a more ſolemn manner) when called to a Court of Judicature, when he invokes the Father of Spirits, and a Being that cannot Lie to be a Witneſs to his untruth and Malicious Falſhoods. 2. He commits a piece of Injuſtice againſt the whole Community of Mankind, as well as deceives, circumvents, or faſly accuſes any Particular perſon. He not only injures the Object of his Revenge, but perverts the Current, and turns the ſtream of the Laws of Nations; Blinds the Jury, Corrupts the Judge, puts the trick upon the whole Bench, and makes Juſtice ſtand as a Blank, or rather as a Mask to cover his Knaves Face withall. 3. He is not his own Friend to be ſure, for he not only expoſes himſelf to the Penalties of Human Laws if his Rnavery ſhould be found out, but imprecates upon himſelf all the Puniſhments and Curſes which God uſually inflicts upon the Wretch even in this22 Life, and which (without Repentance) will be his Portion in the next. And how great thoſe Judgments are is next to be conſidered.
The Second Motive from the Greatneſs of the puniſhment which is either Human or Divine.29. So far is the Profligate Criminal from eſcaping puniſhment, that all the Laws, both Human and Divine, are ready to lay hold of him.
How ſtrict our Conſtitutions are againſt this Impiety, if any one will conſult**5 Eliz. Cap. 9. Made perpetual. 29. Eliz. Cap. 5. thoſe Statutes made, and Provided in this caſe, will be manifeſt. The Heathen when willing to expreſs a Religious Man, would Title him only〈…〉〈 in non-Latin alphabet 〉a Man of his Word: And when they deſcribed a Wicked Man, did think him fully delineated when they called him〈…〉〈 in non-Latin alphabet 〉Perjurious. No milder a Brand does the Wretch receive from the Law according to our general Acceptation of the thing: For beſides Fines, Impriſonments and the Pillory; he has as Ignominious a Character as a Heretick or Infidel; being as uncapable as them of bearing any Office, of aſſiſting at any honourable Court, or giving his Evidence in any Cauſe.
30. But admit he may eſcape undiſcerned by Mortal Eyes,Gods Judgments upon the Perjurious in this Life. or if found out, that he is ſo hardned in his Impiety that th••aſeſt ſtigma cannot ſhame him; that Fines and Penalties, that the Priſon and Pillory cannot ſtartle him to his Amendment; yet I truſt he is not ſo paſt Cure that23 the Judgments of the Lord cannot prevail upon him. And herein God glorifies and ſignalizes his Juſtice in a Wonderful Manner: He doth not, will not hold them Guiltleſs that take his Name in Vain. He pays them home in their own Coyn (as the Common expreſſion is) even in this Life. Inſtances of this truth there are enough even within the Compaſs of a ſhort review; and there is no need to run over any other Annals but our own Experience and knowledge for ſatisfaction in this point. How many (I will forbear mentioning particular Names) have there been, whom God's hand has ſmitten in a more immediate manner, puniſhing the Offence in the very Moment of its Commiſſion? How many dreadful ſpectacles have there been of thoſe whom Divine Vengeance has not hurried away, but left according to their Wiſhes ſtanding Monuments of his Juſtice, to die by a fearful and lingring Diſeaſe, by ſome plague or another which has conſumed them as it were piecemeal? How many others are there who carry in their own Breaſts their Hell upon Earth? And on thoſe I cannot forbear beſtowing a Melancholy thought or two, and Commiſerate their moſt miſerable Condition. Whatſoever the Heathens might relate of the Perjured's being viſited by the Furies every fifth day,〈…〉〈 in non-Latin alphabet 〉. according to that of Heſiod: Whatever Poets feign of Prometheus Vultur or Ixions Wheel are even on this ſide the Stygian Lake verified with a Witneſs. Theſe poor Wretches are laſhed with the Twinges of a ſelf accuſing Conſcience, whoſe ſtrokes are more piercing then all the ſnaky Whips and pointed Scorpions24 are: This Worm gnaws with a greater Appetite, and makes a Deeper Impreſſion in the Sinners Boſom, then the Devouring Fowl could ever upon the others Bowels: And the continual round of endleſs Deſpair leaves him in ſuch a Labyrinth, that every ſtep he advances towards the Ridding himſelf out of it, intricates him the more therein. Nor does the puniſhment always terminate in the Perſon, but his Poſterity more or leſs feel the ſad Effects of their Predeceſſors perfidiouſneſs. This is too Viſible to need any farther Illuſtration, ſaving from the Example of that Great Man who entailed a Curſe to his Family for the non-performance of a Thing he had engaged himſelf by an Oath to have done. He was (I preſume) more a Chriſtian then that we ſhould doubt of his not repenting of the thing himſelf; yet the Misfortunes of his Poſterity loudly proclaim the Almighties Diſpleaſure at that Offence.
31. Thus far of the Miſeries incident to the perjurious in this Life,God's Judgments upon the Perjured in another Life. but what will his Portion be in that Lake of Fire and Brimſtone I am ſtruck with horror at the very thoughts thereof. Methinks I ſee him ranked there with the moſt Black, Infernal Devils; howling and ſhrieking through the very anguiſh of his Spirits. There is he Convinced, tho' too late, of God's Juſtice towards ſuch profane Wretches: There he is Senſible how damnable a falſe Heart, a double Tongue, and unhallowed Lips are: There he would wiſh thoſe torments were but Notion, and the Fire were but Painted, and the flames but Viſionary, (as he often has thought while on Earth) but to his Coſt he finds the Reality25 of them, and will for ever acknowledge the Eternity of them too. In that Priſon, that Dungeon of Everlaſting miſery, he has a full view of the Black Kalendar of Criminals, and ſees the Catalogue of offences (of which Profane Swearing and Curſing, Blaſphemy and Perjury are not the Laſt nor leaſt) not with Repenting, but eternally deſpairing Eyes.
32. And are not theſe thoughts terrible enough in all Conſcience to melt down the moſt Adamantine Heart? Can it be imagined that men are ſo flinty and Obdurate, as that neither a Senſe of their Guilt, nor an Eſteem they may have for their Reputation, nor the fear of Human puniſhments, much more of God's Temporal and Eternal Judgments can win upon them to repent of their Evil ways? He is certainly poſſeſſed with a ſtupidity beyond that of Lethargy, who can live and forſwear himſelf with Hell Flames about his Ears, notwithſtanding the inſupportable Wrath of a juſtly incenſed and provoked Judge is ready to ſeize him, and hale him before the Judgment Seat of that ſtrict Tribunal, who will leave no Sin unpuniſhed, tho' never ſo much palliated and gloſſed over with the thin Varniſh of weak human Excuſes and Evaſions. Repent then oh Man whoſoever thou art! and perjure thy ſelf no more: Let the time paſt ſuffice that thou haſt broken thy Vows and Promiſes, and for the future make thy Vows unto the Lord of an Amendment of thy Life, and be ſure to ſee them performed.
Of Drunkenneſs. CHAP. II.
The Origine of this Sin traced: How, and wherein〈◊〉Difficulty of exactly defining it conſiſts. Drunkenn•deſcribed by its Effects, and the reaſonableneſs ſuch a Deſcription conſidered in four Particula•The falſe Ends of Drinking Anſwered. A Deb•tation drawn from the Effects of this Sin, which〈◊〉1. The Breach of that Duty we owe to God, our Neig•bour and our ſelves. 2. The advancing Satans Kin•dom thereby. 3. The cauſe of many other Sins: A•4. The making us Obnoxious to the Woes in Holy W•denounced againſt ſuch offenders. The Difficulty becoming Sober, and the ſafety of doing it beti•fully conſidered.
The Sin of Drunkenneſs traced from the Origine of it down to our times.1. COme we now in the ne•place to take a view••that generally prevailing Vice••Intemperance in Drinking: T••Origine of which Brutal Immorality we can Tra••from beyond the Flood. For it is upon Record, th••in the Days of Noah when the Floods came and deſtroyed the Earth, they were Eating and Drinking and giving in Marriage: Which words cannot b•thought literally to ſignifie the bare Acts of Eatin•and Drinking, &c. but the Extravagant Uſe and th•Abuſe of God's Creatures, by perverting them from27 their proper, genuine, and natural End to Exceſs•d Luxury. Nor was the Univerſal Deluge of force•ough to purge away the Corruptions of thoſe•uilts, with which the old Debauched World had•ained, polluted, and poiſoned the then Inhabited•arth: For we find Noah, tho' a good Man and a•reacher of Righteouſneſs, accidentally overtaken•ith the Effects of an unacquainted intoxicating Li•uor, which not only Expoſed his Nakedneſs to the•iew of an Unnatural Ham, but gave occaſion for•ch of his Poſterity, as followed the ſteps of an ac•urſed Canaan to improve their Fathers weakneſs•nd Infirmity to a Sin and Trade.
2. Hence was it that we hear of the Bacchanalian•rews, whoſe Looſeneſs and Extravagancy in Drink•ng intitled them the Votaries of that ſwiniſh Deity. But yet the allowed Intemperance in exceſſive Drinking among the Heathens, was only to be•een among the more Licentious Admirers of Bacchus, whilſt the more Sober and Conſiderative•ere perfect Abhorrers of, and Enemies to ſuch Riots and Enormities. That Univerſal Sin of Drunkenneſs has but of late years crept into the Chriſtian Church, and but very lately dared to ſhew its head openly in the World, for thoſe that were Drunken, as the Apoſtle teſtifies, were drunken in the Night, 1 Theſ. 5.7. But now all Vices in general, as well as that in particular, have loſt their former Modeſty; and nothing more Common then to hear the Wretch glory in his ſhame: as if it were a piece of his Proweſs to be mighty to Drink Wine, and of ſtrength to mingle ſtrong Drink. How incredibly this notable Trade of high-Drinking has been improved within theſe few years, ſince the Importation of Wines28 and Other Foreign Liquors has been the Staple Merchandize of the Nation; is too apparent. Old King Edgar's temperate wooden Cups and moderating Pins that were ſtuck into them for marks,Sp. Chron. are now quite forgotten, and now there muſt be no limitation, no reſtraint in a Bumper. It has been (I am glad there is little reaſon to ſay it is now) a neceſſary Adjunct for a Loyaliſt to be a great Drinker; Carouſing and taking off full Glaſſes, giving great ſupplies to that ſpungy Branch of the Royal Revenue of Excize; the which is heartily to be wiſhed were exchanged for a more Honourable Subſidy: and eſpecially, ſince the main Objection againſt the ſuppreſſing ſuch Beaſtly Immoralities is ſo prevalent upon that account.
3. But tho' this Brutal Contagion is ſo Univerſal, and all Ages, Sexes, and Degrees are more or leſs infected therewrth;Drunkenneſs, what it is, very difficult to define. yet 'tis one of the moſt difficult things in the world to define exactly what Drunkenneſs is, and when Men may be ſaid to be guilty thereof. There are ſo many tricks and evaſions uſed by the Offenders, to wipe off ſuch a ſcandalous diſreputation from them, that unleſs we can meet with Inſtances of Dead Drunk Sots, they will make us believe that we fall ſhort of convicting any perſon of the Offence. Tho' of late days there are not wanting too many Inſtances of this kind, nothing being more common than to find the Epicuraecan at the Devil, drowning his Cares for the World, as well as his concern for Eternal Welfare in ſome plentiful and luxurious Debauch; and having ſetled his Brains with the intoxcating Glaſs to ſee him in29 a reeling March retire to his Lodgings, where he, like his fellow Brutes, lays himſelf down on his careleſs Pillow, and riſes in the Morning with the like unconcernedneſs upon him, as before.
4. Upon the account of Mens different Conſtitutions (ſome being more able to bear a Gallon than others are a Quart) and the different occaſions of the ſame Man at one time more than another,Wherein the difficulty conſiſts. and the like, ariſes the difficulty of preſcribing ſuch and ſuch a quantity of Drink, beyond which is exceſs. But thus have moſt declared, that to drink more than to ſatisfie our Thirſt (of which our Nature, not our Appetite ſhould be Judge): To exceed the bounds of exhilaration and cheating up the fainting Spirits when occaſion requires either: and to tranſgreſs the end, for which this action of Drinking was firſt ordained, viz. The preſervation of Health, is ſuch a degree of Intemperance, as falls under the notion of a Sin; and which muſt be ſeriouſly repented of. And the reaſon that the leaſt degree of Inmmoderate Drinking is a crime, is (I humbly conceive) becauſe of the Prolifick Nature of the Sin, which is too apt, having fled out paſt the Barriers of Moderation not to ſtop there, but headlong to be carried on to the very worſt Extremes. There are, as I may ſo ſay, ſuch ſecret Inchantments in the bewitching Wine, that when Circes has got but the opportunity of giving Man a Taſte; tho' at firſt he may ſuck in the Philtrated Potion with caution, yet he cannot forbear returning ſo often to the Trough, till at laſt he is transformed into as natural a Swine as any Hog of them all, and can tumble in his Mire with the ſame delight as others of the ſame ſpecies, and waſh himſelf with the reſt, and return with them to wallow again.
305. It is no hard matter for Men, if they would deal ingenuouſly with themſelves,Drunkenneſs deſcribed by its Effects, and the reaſonableneſs of ſuch a deſcription conſidered in ſome particulars. to know when they are guilty or not of tranſgreſſing the bounds of Prudence and Moderation: but Confeſs and be Hang'd is ſo nigh their Thoughts, that they had rather ſooth themſelves up with a ſuppoſed Innocence, than fall foul upon and cenſure their dearly beloved Selves. But yet ſo far one may venture to convict another of Intemperance in Drinking, as the Effects conſequent thereon ſhall be more or leſs ſinful. That this is the exacteſt meaſure, and moſt reaſonable method for the rightly apprehending the different degrees of this Vice is paſt diſpute, if we conſider it in ſome Inſtances.
6. As firſt, if a Man of a cholerick Conſtitution, inclinable to Paſſion, and prone to take occaſion to be angry; apt to kindle into a flame at every accidental ſpark,The firſt particular conſidered. and obnoxious to proſecute his Revenge with the utmoſt malice; but in his ſober Mood is careful to curb the violence of his Paſſions, and to watch againſt the prevalency of Temptations; if ſuch a Man, I ſay, ſhall upon Drinking and Carowſing, give the Reins to his Maſterleſs exorbitancies, and fly out into unwarrantable fury; if he ſhall fling or throw about him, beat and abuſe all he meets, Curſe and Blaſpheme Heaven, Rail againſt his fellow Creatures, and play the frantick hectoring Madman; He may then be ſaid, let the quantity be little or much, to have drunk too deep, and conſequently to be guilty of Exceſs, and in the ſenſe of the Law may be puniſh'd for Tipling, tho' not Drunkenneſs.
317. On the other hand, if one of a meek and pleaſant dſpoſition,The Second Paricular conſidered. very gentle and eaſie to be intreated; Or a ſweet affable and courteous behaviour; hard to be provoked, one that does paſs by Injuries, and the like; ſhall upon his taking a Glaſs or two too much, find himſelf transformed and carried beyond his former Self, to commit any thing imprudently, raſhly or paſſionately, which at another time he would have been aſhamed to have done: if he ſhall perceive himſelf Teſty, cenſorious or Quarrelſome, he may then conclude he has drank too much, and need not be offended if another ſhould ſay ſo too.
8. Again, if a Man of a Sanguine Complexion, propenſe enough to Acts of Uncleanneſs and Senſuality,A Third Particular conſidered. apt to indulge himſelfe in the pleaſures of the Sixth Senſe, and forward enough to give himſelf up to all manner of Luſt (even when he has his Wits, Reaſon, and Judgment about him, which are little enough to reſtrain his Debaucheries): If I ſay ſuch a Man ſhall add Fuel to his Fire, and Oil to the Flames by rich and ſtrong Wines: If he ſhall then (having Hood-winked his Reaſon, blinded his Judgment, and bid adieu to all Modeſty) be beyond all meaſure carried out to ſatisfie his Youthful Deſires by unchaſte Embraces, and quench his ſcorching Heats at the next (tho' never ſo impure) a ſtream: Be induced to defile his Neighbors Bed, to commit Inceſt, or deflour Virgins; none need queſtion whether he is guilty of exceſſive Drinking32 or no, tho' perhaps he may not ſee the Beaſt ſo far intoxicated, as to be unable to move Hand or Foot, or to keep himſelf from tumbling in his own filth.
9. On the other ſide, If one of more chaſte Thoughts, very watchful over his Words,A Fourth Particular conſidered. more careful over his Actions; diligent to ſuppreſs the very firſt Motion to Impurity, and ſedulous on all occaſions to avoid the Snares and Baits, laid to entrap and ſeduce heedleſs Youth; Shall accidentally take a Cup more than uſual, and thereby perceive his former Modeſty to vaniſh: Be induced to talk looſely or obſcenely, moved to wanton and laſcivious Actions, and inflamed to Concupiſcence and inordinate Deſires: He may then aſſuredly judge himſelf to be overtaken in a great degree of Intemperance, tho' the quantity he drank, exceed but a very little his uſual allowance.
10. In a word, when ever a Man has ſo far unmanned himſelf by Drink (be the quantity more or leſs) ſo as to act, ſpeak or think otherwiſe, than he would have done, ſaid or thought at any other time when he had his Intelligent and Volent Faculties of his Soul free about him, he may then be ſaid to be Intemperate, ſo as to need Repentance. For it is the many ſinful Actions conſequent upon the Sin, which makes it to be more or leſs ſinful; A Complication of Crimes, being far more Offenſive to the Supreme Being, than one ſingle Act, tho' never ſo maliciouſly deſigned, can be thought to be. Thus He, who is dead Drunk and deprived of all Senſe and Motion, and ſo rendred uncapable of doing33 any other miſchief than what he has done to himſelf, may be ſaid to be guilty of a leſs Offence than that Man who having not perhaps drank halfe the quantity, adds to his Sin of Intemperance, that of Anger, Rage and Fury. So likewiſe there are decrees of thoſe mad Drunkards; and he who throws the Glaſſes over his Head, daſhes the Bottles in pieces, and pays for thoſe his Extravagancies, is more excuſable, than thoſe who in their Frolicks break Windows, Bilk Coaches, Fight the Watch, and fall foul upon all they meet; Nor are theſe laſt ſo hainous as thoſe who proceed to Murder, Rape and Incontinence: Nor are they again (tho' arrived to the higheſt Branch of Wickedneſs) ſo bad as that Inhumane, Unnatural, and Unparalell'd Monſter, who to gratifie the Devil for ſome piece or ſervice done, was in complaiſance to the Infernal Deſire over-taken with Drink, and in that Brutal condition Murdered his Father, and committed Inceſt upon his Mother, the very Thoughts whereof he in his ſober Fit rejected, abhorred and abominated.
11. And now, from what I have already ſaid upon this Subject, I might take occaſion to anſwer thoſe falſe ends of Drinking alledged by the Intemperate as a palliation for the Offence. Some of them the**Sun. 8. s. 3, 4, &c. to the 10th. Author of the Whole Duty of Man has already mentioned ſuch as are [1. Good-Fellowſhip: (2.) Preſerving of Kindneſs: (3) Cheering of Spirits: (4) Putting away Cares, (5) Paſſing away time: (6) Preventing Reproach: (7) Pleaſure of the Drink: (8) Bargaining. ] confuted long ago: And therefore I ſhall ſay nothing34 after ſo ingenious a Pen, but confine my ſelf to ſpeak only of thoſe which he did not take notice of, either as ſuch whereof no mention was made in his time; or ſuch as he thought thin, Futile, and not worthy to be anſwered by the Judicious, which would fall to nothing of themſelves.
12. I wave ſaying any thing in Refutation of the Gentility of this Sin; and forbear a needleſs diſpute with thoſe who maintain Drunkenneſs as a neceſſary Accompliſhment of a Gentleman: Since if the very ſound of the Word, if the brutal Nature of the Vice are not of force enough to make the Spark aſhamed, yet when I have expoſed it naked, I queſtion not, but if he has any Generoſity in his Heart, or Modeſty in his Countenance, he cannot without bluſhing aſſert, That High-Drinking is a mark of his Breeding. I ſhall therefore only anſwer the Objections which are uſually made by the Wits, the Worldlings, and the Hectoring Bravoes of the Age.
13. Nothing more uſual than to hear the firſt ſort cry out in ſome ſuch Language as this:1. The Objection made be the VVits of our Times.Dull Fool! Leave off thy Leſſons of ſevere Morality, and impracticable Temperance, Go Preach to Monks and Anchorites, to Old Men and Children, of Sobriety and the excellent Qualities of Small Beer and Water. We know better things, and are not to be put upon by thy inſipid Cant. Experientia docet, we are experienced Blades, and can tell thee no Wit, no Learning, no Parts, no Ingenuity like to that which Impregnating, Exalting, Elevating Wine gives Life and vigour to. Where did'ſt hear of35 a Poet worth the hanging, unleſs he had firſt dip'd himſelf over head and Ears in Aganippes Fountain, and got the ſmack of the Bottle ſo, as to return often to recruit his Flagged Fancy with Nectar and Ambroſia? Did'ſt ever read of any that arrived to Parnaſſus's Top without the Cordial of Helicon to ſupport and tranſport his Spirits in the Elevation? The Noble ſtrains and Loſty Flights, the curious Vein and pregnant Fancy, the pleaſant, facetious Air, and all the ſacred Raptures of a Poet, are all owing to the Influence of the great God of Wine: For we pay our Adoration to him firſt in full Glaſſes, and he returns the Duty again in aſſiſting our Genius, and ſharpening our Conceptions.
14. To all which I anſwer,The Objection anſwered. that this method of Drunken Verſifying is certainly what moſt of the Wits of the preſent Age make uſe of to render themſelves and their Writings infamouſly famous to theſe times and Poſterity. And hence it is that we ſee ſo many Obſcene, and Offenſive Brats of Poetry ever and anon peep out into the World; which in former days would never have born the light. But theſe vile Dithyrambicks, the Product of Inebriated Brains are fitter to be Dedicated to Priapus, Bacchus, or any other Bawdy Drunken Deity, then to be offered at the ſhrine of the more Chaſt and Temperate Apollo. It ſeems very unreaſonable to think that Intemperance which dulls and he betares ſhould quicken & inſpire the Fancy; that what too often clouds, ſhould inlighten the Underſtanding; that the very thing which drowns ſhould heighten our Conceptions. But admit thoſe Abſurdities, yet theſe36 kinds of Whettings will quickly Wear the Edge to the Back, quickly deſtroy the Reaſon tho' not the Man, and convert all his high Raptures into**N. L. an Inſtance of this. Frenzy and Delirium. I know not who are Lawreats now, nor what Qualifications are requiſite to make one ſuch: But (believe me) they are not worthy of that Divine Name of Poet, if they are ſo ill-ſtocked that they are forced to take up ſupplies from the very dregs of a Naſty gut full of Wine. I cannot, will not but own that the famous Ingenioſo's of paſt times have highly applauded the Virtues of Wine, and declared the Noble Effects it has had in clearing their apprehenſion, and refining the Spirits: but then, 'tis not (I preſume) produced by thoſe Empyreumatick Fumes which our Modern Poetical Chymiſts draw off by praecipitant, haſty, burning and ſurfeiting Exceſs; but the nobler Extracts of Temperance all Sobriety drawed gently off in a Moderate Balneo Maria. And he that was an Ingenious was a Sober Man too, tho' now 'tis ſo contrary, that if you deſcribe a Poet, you muſt add Vine Leaves to his Lawrel, put other Colours into the Mixture, and delineate him a Sot at the ſame time.
15. The ſecond ſort are ſuch whoſe Plea commonly runs in ſome ſuch ſtrain as this. 2ly, The Objection made by the Worldly Wiſe.Is no Exceſs at all to be allowed? Why, then farewel all Opportunities for Trade and Commerce; Farewel Law and Phyſick too. As there is no better Vinculum Societatis, ſo there is no greater Support to maintain the Mechanick37 Practick Part of the Republick, then the Innocent cracking a Pot, and ſmoaking a Pipe together. We may traverſe the Streets, walk round and round the Change, make frequent Viſits to Weſtminſter-Hall, and ſtare in every Face we meet, but return home like Fools as we went, never a Cuſtomer never a Client the more, and never a Farthing the heavier in our Pockets: But ſpend we an hour or ſo in a Tavern or Alehouſe, over the drinking of a harmleſs Glaſs or two with an Honeſt Friend or ſo, we inſinuate ſo prettily into each others Acquaintance, that immediately, as the Glaſs ſo out ſeveral Vocations go round: And by mutual Loving Healths we furniſh each others needs, and get more by the Company at one ſitting, than we ſpend in it for half a Year.
16. The ſecond Objection anſwered.This is a pleaſant Account of the ſucceſs of Sir John Barley; a plea too common in the Mouths of many who think themſelves very wiſe notwithſtanding. 'Tis too true, this ſtratagem of managing buſineſs in Publick Houſes, is what the Evil one has very ſubtily inſinuated as a means to carry on his own deſigns; and this is the method Men take now a days to increaſe their Trade and gain Cuſtomers. But let me tell them (under the Role) 'tis a Knaviſh, ſly and ignoble way of Merchandizing. If a Glaſs or two were all, as they pretend, there were little harm done: but when they are in for it, they ſeldom come off without a ſound Wetting. There's no gain to be had by playing upon the Square, 'tis ſafeſt drinking a Man down and then pick his Pocket after. Were he in his right38 Wits they know he would not have been impoſed upon ſo, but 'tis no hard matter to cheat him to his Face when his Senſes are Sophiſticated and Loſt. So in like manner as to the Law, 'tis a Contradiction (I ſhould think were it not ſo Cuſtomary) for a Man to gain Practiſe by being a great Drinker; I know not what his addle Brains might do in winning upon Coxcombs of the ſame Kidney, but I believe a Conſiderative Man would be far from making him of his Councell, leſt the ſight of the Brief the next Morning might confound his Addlepate, which was ſo deeply Souſed in Claret or Nottingham the foregoing Night; and make his giddy Head run Counter in the Cauſe, rather then ſpeak any whit to the purpoſe. The ſame might be ſaid (Mutatis Mutandis) of ſottiſh and inconſiderate Sollicitors and Attorneys, who marr their Clients Cauſe more by far than all the Exceptions, Bills of Errour, Demurrers, and reverſing of Decrees could do. So likewiſe in Phyſick, what Man would be ſo mad in his ſober Senſes to make him his Phyſitian, who helped him to the Diſtemper by joyning with him in the Debauch? Certainly he muſt needs be very Extravagant of both, who will proſtitute his Life to the Diſcretion of one that perhaps was the Principal Cauſe of Vitiating his Health not long before. For my part I ſhould be afraid leſt he who before was for my Exceſs in Sack, might be as much (unadviſedly if not wittingly) Immoderate in adminiſtring his Cordials, and ſo make it his pleaſure to ſend me as merrily out of the World, as before he had ſeen me Reel out of a Tavern.
3917. Advance we now in the next place to conſider the third and laſt ſort of Men I ſhall here have occaſion to take notice of,3. The Objections made by the Hectors of the Age. as palliating the Crime of Intemperance by a falſe Gloſs and a thin tranſparent Varniſh which inſtead of hiding, expoſes the Monſter in worſe, tho' more natural and proper Colours. Is all Exceſs (may ſome ſay) forbidden? Is Drunkenneſs in all its Species and Degrees. Unlawful? What then ſhall thoſe poor Souls do, who venture their Lives and Fortunes for their King and Country? 'Tis well known nothing Encourages and Enſpirits them more than a dram or two of the Bottle. The Life of a Soldier is in his Mornings draught: Who is able to endure the hard Marches, wet Trenches, and the continual Fatigues of a Campaign, that is not well warmed within? What Man of a thouſand would ſtand out a Field Battle who had not drank largely before? For none fight ſtouter and ſtand longer the brunt of the Battle then the half-drunk Cavalier.
18. To all which I Anſwer,The third Objection Anſwered. that if any Exceſs was warrantable, it would be doubtleſs in this; but Man, that boundleſs headſtrong Creature, having paſſed the limits of Reaſon and Moderation knows not (as I hinted before) where nor when to ſtop. Hence we perceive the mad Diſorders and Miſmanagements even of moſt diſciplin'd Armies in an Engagement commonly to ariſe, which perhaps at a general Rendezvous were as well ranged as the beſt; but Drunkenneſs being the Preparative to the Battle40 put all out of Frame, makes the Soldier giddy and hot, ſpurs him to raſh and mad Attempts, and engages his Intoxicated Headpiece in ſuch dangers, which none but his Hair-brain'd ſelf would run into. In this Confuſion Right and Left are both alike; to your Leader, and all ſuch uſeful words of Command are of no Effect; and helter skelter every Man is his own Officer. From this diſorder in the Camp was it that Benhadad and his Army of Syrians were defeated by a band of Young Iſraelites:**Plutarch. from this it was that the Gauls who Beſieged the Roman Capitol were by Camillus put to the Sword. And, believe me, 'tis a ſad Circumſtance to die in ſuch a Condition for let them harbour never ſuch good hopes of being ſaved if they can but cry, the Lord have mercy upon my Soul, 'tis too common the laſt breath they draw is with a G — damme in their Mouths. But admit the Wretches be Victors in the Field, and become Maſters of Bag and Baggage too, yet in this hot Blood what Barbarities will they not commit? What Outrages will they not offer? They'll put all to the Sword, deflour Virgins, abuſe Widows, depopulate Cities, and burn down Palaces; and the Officers Charge is no more regarded after, than it was before the Victory. That this is true, which I here aſſert, is Evident from thoſe who have already been abroad and are here and there Quartered and Gariſon'd amongſt us: When the Liquor is in, what Regard have they to Civil or Military, to Canon or Common Law? They abuſe all they meet, and if they can faſten upon none elſe, like Savages in their drunken fits they fall foul upon each other. But how degenerate is41 this Valour from the true Conduct and Valour•hich a ſober Conſideration of the juſtneſs of their•auſe did formerly beget? The ancient Fulminant•egions which gained the Roman Generals ſo many•onqueſts were of another Make, and vanquiſhed••eir Barbarian Enemies not by being Pot-Valiant,•ut by their Prayers, which the being in a drunken•audlin Humour, is a very ill Circumſtance to per••rm.
19. Thus have I done conſidering the Ends which•re falſly aſſigned for Drinking; to wind up all and•raw towards a Concluſion, Let••e Exhort all to the Neceſſary•uty of Temperance,A Dehortation to fly the Odious ſin of Drunkenneſs, drawn from the ill Effects thereof. and Diſ•ade them from the odious Sin•f Drunkenneſs: which can be•one no better then by conſi•ering the diſmal Effects it produces. The Princi•al of which will appear by conſidering Firſt, How•ar it makes a Breach of that Duty, we owe to God,•ur Neighbours, and our ſelves: Secondly, How much•e advance Satans Kingdom thereby. Thirdly, How•navoidably we incur the falling into divers other Sins: And Laſtly, the Woes againſt Intemperance mentioned and denounced in the plain and revealed Word of God.
20. As to the firſt of theſe, it has that diſmal Effect to make us Guilty of breaking the whole Law. The firſt ill Effect is the Breach of the whole Law.Hence has one ingeniouſly obſerved, that there was no reaſon for God to forbid it in any Particular precept of the Decalogue, ſince in Effect it was the violation of both Tables —42 For hereby firſt we offend G•the Father in the Extravagant〈◊〉and abuſe of thoſe Creatures〈◊〉has ordained to be received wi••Moderation and Thankſgiving:Drunkenneſs is the Violation of our Duty toward God. We affront God t•Son by perverting the end for which he came in••the World, which was that the Grace of God reveal•by him in his Goſpel might through him bring Salvatio•and appear unto all Men, that denying all Ʋngodlineſ•and Wordly Luſts they might live Soberly (as well a•Righteouſly and Godly in this World. Tit. 2.11, 1•We provoke God the Holy Ghoſt to forſake theſe o•Intemperate Bodies as filthy Habitations, and t•ſeek out for more wholeſome and cleanly Manſions〈◊〉we defile his Temple, and Eject him by our Imp••rities, and quench his Motions by our Senſualities In a Word, we injure the whole Trinity, by walking contrary to thoſe Rules of Temperance and Sobriety, which are implanted in our Natures by the mere light of Reaſon; or taught us by the written and revealed Word of God; By defacing th••Image of the Deity, and putting out that Light o•a Reaſonable Soul, which the Divine Rays ha•kindled within us; by transforming our Godlike Nature and Ʋpright Forms into the Shape and Deformities of Downright Brutes.
Drunkenneſs the breach of our Duty to our Neighbours.Nor are we leſs Guilty of the Breach of our Duty to our Neighbours, whether it relate to the Publick Good of Communities or the Private Welfare of Families;Drunken Magiſtrates no Friends to the Publick. to the Acts of Juſtice or thoſe of Charity. He cannot be look'd43 upon as a Friend to the Publick, whether we conſider him as a Magiſtrate, or as a Subject thereof. If a Magiſtrate, what more common than to have the Laws perverted, our Courts of Judicature turned Revengers of private Animoſities, and the like? Hence is it that ſo many partial Hearings, and praeter-judicious Proceedings have been not long ſince in our Courts of Juſtice, whilſt the intoxicated Gentleman of the Long Robe has taken upon him to give his Verdict from what he has heard of the Beginning and end of the Cauſe, without any regard to the ſubſtance of the Pleading which he has fairly ſlept away: Hence it is (from Epicurean Miniſters of Juſtice I mean) that the Orphan, the Poor and the Widow are put by their Right; Hence it is that a Land mourns, and the Publick Grievances of any Nation do ariſe. This makes the Wiſe Man ſo pathetically to urge; It is not for Kings, O Lemuel, it is not for Kings to drink Wine, nor for Princes ſtrong drink, leſt they drink and forget the Law, and pervert the Judgment of any of the Afflicted, Prov. 31.4, 5. From this Conſideration was it, that in the famous Cities of Lacedemon, Crete and Carthage Wine was totally forbidden to Magiſtrates;Alex ab Alex. and whoever came into their Senate-Houſe over-charged with Exceſs, were turned out and degraded from that Dignity with Ignominy and Reproach: And from this was it that the Prudential Solon made it a Law at Athens, That Drunkenneſs in one bearing Authority ſhould be puniſhed with Death. It were to be wiſhed ſome ſuch Law were made in another Conſtitution, and then there would not be wanting ſuch Magiſtrates as would puniſh the Exceſs44 in an Inferior, having no ſuch thing as a Conſciouſneſs of being guilty of the ſame to put them out of Countenance, or to check the Proceeding. Nor can the Drunken Subject be ſaid to be a Friend to any, much leſs to our Engliſh Conſtitution; ſince beſides the Riots and Routs, the many Immoralities and Tumults he is commonly the Author of,The Drunken Subject an Enemy to the Publick. he violates and acts in down-right Contradiction to the ſeveral**4 Jac. 1. Cap. 5. 21 Jac. 1. Cap. 7. Statutes of the Realm, in that Caſe made and Provided. And by the way he is a profound Loyaliſt, who ſhall, under a pretence to inhance the Royal Income, make bold to affront the Law by the manifeſt and notorious breach thereof. But look we at home and behold the intemperate Wretch in his own Family, and we ſhall find him a Tyrannical Maſter,A Drunkard an Enemy to his own Houſe. an Unnatural Father, as well as an abuſive Husband: He is ſo far from being a Friend to his own Houſe, that he is the greateſt Enemy it has. For waving thoſe many unmanly Actions he is guilty of there, to wit, his beating and kicking his Servants, his Unrelenting and Unconcernedneſs at his Childrens Cries, the intolerable Heart-breakings he gives to the penſive Wife of his Boſom, and the like, He undermines and ruines his own Walls by his extravagant Expences; and brings himſelf and His to Poverty and Rags. For has he a pl•ntiful Eſtate deſcended from frugal Anceſtors, 'tis no wonder to hear he lives beyond it; and by his frequent prodigal Exceſſes to run it into ſuch Incumbrances, and Drown it with ſo many Mortgages, that the45 next Heir is ſeldom the better for it: But if he is one of an inferior capacity, how uſual is it to have the indigent Wife and Children feed upon Bread and Water; and turned over at laſt to be a Charge to the Pariſh, which might have been prevented, had the thrifty Husband gone leſs to the Alehouſe or Tavern. Neither in the laſt place can the Drunkard be ſaid to be his own Friend, for thereby he injures both his Baſer and his Nobler Self, ſeparately and conjunctly too. He injures his Body by the many manifeſt Mortal diſtempers which Exceſs and Surfeitings naturally produce:The Drunkard a Self-hater, injuring his Body and Soul ſeparately and conjunctly. and tho' his Conſtitution may be never ſo ſtrong, yet inſenſibly it impairs his Vitals by degrees, and at length deſtroys his whole Frame. The Body feels immediate diſcompoſures at the very time of the debauch, as is evident from the gripes and vomitings, the yawning and reachings, the giddineſs of the Head, and the Rawneſs of the Stomach which attend it: But manifold are the Maladies that follow a long contracted courſe of irregular, intemperate Drinking. Of all the Diſeaſes we find in our Weekly Bills of Mortality, none ſwell the number of the Deceaſed more than thoſe occaſioned by Luxury and Exceſs. 'Tis Intemperance ſhortens our days, and cuts the Thread before it be ſpun out to half the length of our long-lived Fathers: and from thence our youth are cropt in the flower of their Age, hurried away oftimes in the midſt of a Debauch, and like Lamps, are extinguiſhed before they are half ſpent, by reaſon of the ſuperfluous Humors poured in, which drown that which maintains the vital Flame.
46And as he endangers the Deſtruction of his Body, by indulging the Tranſient pleaſure of Taſte, ſo by his continual Swiniſh Immoralities, he degrades that Noble Heaven-born Being, his Immortal Soul I mean; The Intellectual, as well as the Animal Faculties whereof are hereby clouded: The Underſtanding, the Will, the Affections whereof are corrupted and depraved, infatuated and inſnared. Nor are theſe Conſiderations of ſuch moment, as that in the laſt place he injures both Soul and Body Conjunctly, in making them obnoxious to Hell flames: For the Apoſtle aſſures us among the reſt of the Damning Sins, that neither ſhall Drunkards inherit the Kingdom of God, 1 Cor, 6.10. And where elſe their Inheritance will be, is no hard matter for thoſe to gueſs, who know no Medium, no Purgatory between Heaven and Hell: which is a ſad Thought, that for the fulfilling of one Luſt, and the gratifying one Senſe, Men ſhould hazard the irrecoverable Loſs of their Immortal Souls. I know not what they think that are guilty of this Impiety, but 'tis a ſtartling Conſideration to any ſober Man, that the Wine they are thus enamoured with, ſhould coſt them ſo dear, not only the expence of their Eſtates and Time, the decay and overthrow of whole Families, the impairing and debilitating their Bodies, but alſo what is the greateſt Expence, viz. The price of an Immortal Soul.
21. But to ſtir up Men, if poſſible, to their Wits and Senſes, let them conſider in the next place,The Second ill effect of I••n de•ate drinking, is the ad••n•••g of S•tans Kingdom thereby. whoſe Friends and Servants they have hitherto been. They are of their Father the Devil and his Works, not their own do they execute; they47 can pleaſe him in nothing more than by this Brutal Immorrality: Be Drunk, and you give him all he can ask or deſire. When Satan has ſteeped Men in Liquor, he moulds them like ſoft Clay, to what Form he pleaſeth; and 'tis no hard matter to make them his Inſtruments to do juſt even what he would have them. If he has a Rape to commit, none fitter for the Amour than the Drunkard: If he has a Life to take away, no weapon like a Drunken Fury and inebriated Paſſion: If he would rail againſt Heaven, or Blaſpheme him that is Higher than the Higheſt, the Wine inflamed Wretch will Belch out Oaths and Curſes, Blaſphemies and Execrations as faſt as he can deſire. So that if to humor the Devil and pleaſe him, if to be his Friend and Servant be what you deſire, rather than the pleaſing of God, the being kind to your Neighbors and your Selves, you can invent no properer a Method, than by being a moſt accompliſhed, refined, and complaiſant Drunkard.
22. Which brings me to the next Conſideration, the fatality, as it were, of falling into more ſins at the ſame time. The Third ill Effect of Drunkenneſs, that it is the cauſe of many other Sins.You muſt, as I ſaid before, if you are the Devils Friend, give him a Teſtimony by ſome Overt Action that you are ſo. Sins as well as Miſeries ſeldom come unattended; and of all others this of Intemperance has the largeſt Retinue: Fornication and Ʋncleanneſs, Adultery and Inceſt, Swearing and Blaſpheming, Murder and Revenge, Violence and Rapine, Theft and Oppreſſion are all of its black Train; 'Tis but a Provocation that is wanting for the Drunkard48 to put One, or more, or all theſe into execution together. And if he does neither, 'tis not becauſe he was wanting therein, but becauſe the opportunity, the circumſtance, the company did not ſuit; nor was it the Devils Royal Will and Pleaſure at that time to tempt him to the performance of that which he knows he may probably have a fitter ſeaſon for.
23. I proceed now in the laſt place to take notice of thoſe woes denounced in Holy Scripture againſt ſuch ſcandalous Offences;The 4th ill Effect of this Sin, is, that it makes a Man liable to the Woes denounced in Holy Scripture againſt this Impiety. and here before I do that, I ſhould give ſome account of thoſe dreadful Examples of the Judgments which God inflicts upon the Epicures, and by what unheard of and various Methods they come to their untimely ends; by breaking their Necks, by Drowning themſelves, by having their Brains daſhed out, and by many other accidents: But every Annal, every Hiſtory has Inſtances enough to convince any that will make the application home, how frequently the drunken Man catches harm, and what a horrible thing it is to fall into the hands of an angry God. Therefore I ſhall confine my ſelf to mention the principal places in Holy Writ, which ſeem chiefly to level at the Intemperate. The firſt which I ſhall mention, is, what the Wiſe man doth imply in that paſſionate expoſtulation he makes [Prov. 23.29.] Who hath Woe? Who hath Sorrow? Who hath Redneſs of Eyes? Who hath Contentions? Who hath Wounds without Cauſe? He tells you in the next Verſe; they that tar —49 ry long at the Wine, they that go to ſeek mixed Wine. Here you ſee a large accumulation of Miſeries, Grief, Strifes, Violence and Wrong, which follow the Drunkard at the very heels: For the Wine may look delicately, ſparkle finely, and move it ſelf aright in the Glaſs, but at the laſt it biteth like a Serpent, and ſtingeth like an Adder. The next Woe we find is, that which the Prophet Iſaiah denounces in theſe plain terms [Chap. 5, 11.12.] Woe to them that riſe up early in the Morning, that they may follow ſtrong Drink, that continue until night, till Wine enflame them, and the Harp and the Viol, the Tabret and Pipe are in their Feaſts; but they regard not the work of the Lord, nor conſider the operation of his hands. As if he ſhould have ſaid, Woe to thoſe Greedy, Luſty Drinkers, who to prevent the want of time, wherein to ſatiate their Luſt, riſe early with the Morning Sun, and ſuck their Wine like the Morning Dew: Who are not contented when a Temptation offers, to embrace it, but ſeek out for one, go about from this Companion to that: Woe to thoſe who ſit whole days in Tipling-houſes, and protract their Clubs till after night: Who ſit up 2 or 3 Nights together, and (as the Vulgar have it) Sing Old Roſe, and go to Supper twice, Rant and Carouſe, Damn and Drink all in a breath: A Health to this, and a Confuſion to that Man and all his Adherents; who in the midſt of all their jollity forget the God of Moderation, and with Belſhazzar, praiſe their gods of Gold and Silver, of Luxury and Exceſs, Who conſider not the Lord, nor regard the operation of his hands; How he often is unſeen at theſe Banquets, and will call them to an account, and put a Cup of Trembling and Aſtoniſhment in their50 hands; how he often meets the Dead-drunk Tipler, and ſends him to Hell in the very Debauch; how he often breaks the Arms of one, the Legs of another, robs this Man of his Senſes, and fills the other with Deſpair. Theſe things are little regarded, but 'tis the Lord that doth this, and they are (let men obſerve them or no) the Wonderful Operations of his hands. The ſame Prophet denounces a Woe in the ſame Chapter, [Verſ. 22.] in Words very near the former. Woe to them that are mighty to drink Wine, and Men of ſtrength to mingle ſtrong Drink: Which ſeems to intimate thus much; that let Men be never ſo well able to bear ſtrong Drink, and have Conſtitutions as ſtrong as the Oak, and Heads as hard as Braſs; be they never ſo ſound of Body, and capable to ſwill down as many Gallons as their Companions can do Pints, and neither prejudice their Healths, nor drown their Memory, nor weaken their Underſtanding, yet notwithſtanding all this, there doth a Woe belong to them, and a Dreadful one too: and that becauſe they make uſe of this their ſtrength to the weakning their Brother, and the Drinking him down, as they are pleaſe to call it.
24. This Naturally leads me to conſider that Gradation and Climax of Woes which another Prophet hath denounced againſt, and appropriated to, the degrees of ſuch Strong and Mighty Drinkers; The Words are theſe: Woe to him that giveth his Neighbour Drink. Habb. 2.15. [Not to ſupply his Natural Neceſſity (that being a piece of Charity, and no way deſerving reproof) but as an Occaſion to that Exceſs, which either his own Inclinations, or the pleaſantneſs of the Liquor, would prompt him51 to.] Woe to him that putteth his Bottle to his Neighbour, [That is; that not only lays the Temptation before his Gueſt, but (as is too frequent in our Modern Entertainings) compells, urges, and preſſes him to that Exceſs: that Provokes him either by his Command, or his Example, or (which is worſe) by Menaces and Threatnings to take unwillingly the almoſt nauſeous Doſe.] Woe to him that maketh his Neighbour Drunk, that not only gives an Occaſion, that preſſes, that compells him to Drink, but that alſo urges that Exceſs to ſuch a degree, that no leſs price than his Neighbours Reaſon muſt ſatisfie for the waſt of his Liquor; that delights in that Sin himſelf, and takes pleaſure in thoſe who do the ſame things; that makes the Inebriating of his Gueſts the ultimate end of his Revels, and is pleaſed to ſee the Antick Poſtures of his Drunken Neighbour; a Wickedneſs which the Spartans would do only to their Slaves, and that upon no ſuch end as the making ſport at thoſe twice Captivated Wretches, but only thereby to have an Occaſion of Expoſing the Monſtrous folly of Intemperance, ſo as to ſcare their Children from ſuch a Beaſtly Vice.] Woe, in the laſt place, to him that maketh him Drunk that he may look upon his Nakedneſs, [whoſe deſign is to bring the Deluded Soul into the Snare, and then expoſe him to the Mercy of his own or others craft, revenge, or ſport; who binds the Soul firſt in Drunkenneſs, and then throws him into the Chambers of Death; that inflames heedleſs Youth with Wine and then ſends him a Temptation to prey upon his Chaſtity; that robs a Man of his Senſes, and then takes an Advantage either of Expoſing, or of making gain of his Infirmities; that takes the Bridle from52 his Tongue, and the Reins from his Paſſion, and then leaves him to be carried headlong by the Unrulineſs of the One, and torn in pieces through the headſtrong Impetuoſity of the other.] That ſuch Profligate Offenders deſerve a Curſe, and a Woe with a Vengeance none will doubt: and the Curſe, the Woe, is cut out for them in the next Verſe. Thou art filled with ſhame, for Glory: drink thou alſo, and let thy fore-skin be uncovered; the Cup of the Lords Right hand ſhall be turned unto thee, and ſhamefull Spewing ſhall be on thy Glory.
25. To ſum up all, Let me adviſe all who have been guilty of the leaſt Degree of Intemperance, to lay theſe things ſeriouſly to heart. If you have been hitherto carried away with your Carnal Appetites to obey them in fulfilling the Luſt thereof, be ſo no more. Conſider whether the Sin in its own Nature, or in its Effects, be ſo Charming as to deſerve your further Purſuit or Love. Survey it well, and ſee whether it has any ſuch lovely Features as to Captivate a Generous Mind. Think with your ſelves, whether God muſt be thus affronted, (for Religion is always forgotten where Reaſon is loſt) your Neighbour in all the Relations thus Abus'd, and your ſelves in all Reſpects thus injur'd, and that only for the ſake of gratifying one ſingle Senſe, and indulging one beaſtly deſire. Be not ſo Mad, be not ſo Deſperate as to humour the Devil, by laying your ſelves open to all his Snares, and Inticements; and by expoſing your ſelves to all the Woes, Miſeries, and Calamities incident to Intemperance in this Life, and to the Wrath of God in an Eternity of Torments hereafter. 'Tho you may not value your Health, your Eſtates, and your53 Worldly Concern, yet remember you have Souls which muſt be either Eternally happy, or Eternal•y miſerable. 'Tis not a Diſeaſe or two that will wreck you; nor Want, Poverty or Diſtreſs that will grind you, nor all the Adverſity you meet with here, can torment you ſo much, as one moments pain in the World to come, will afflict you.
26. 1 Pet. 5.8. Be ſober therefore, be vigilant, for your Adverſary the Devil, goes about ſeeking whom he may devour. Rom. 13.13, 14. Walk honeſtly as in the day, not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying: but put you on the Lord Jeſus Chriſt, and make not proviſion for the fleſh, to fulfil the Luſts thereof: To theſe of the Apoſtles, take alſo that advice our Saviour gives. Luke 21.24. Take heed to your ſelves, leſt a•any time your hearts be over-charged with ſurfeiting and drunkenneſs, and ſo that day (that great and notable day of his appearing) come upon you unawares, and ſeize upon you in that unprovided beaſtly condition. A condition which few would care to appear in before an earthly Magiſtrate, how much leſs before the Tribunal of that juſt Judge, whoſe Eyes cannot behold any thing impure or unclean. Let me prevail upon you, eſpecially you, who bear any Authority in your Perſons, as you are either Magiſtrates or Miniſters, as you are either Fathers or Maſters, to abſtain altogether from this Swiniſh Immorality: For you are anſwerable, not only for the exceſs you fall into your ſelves, but are ſharers in the offence, which others by your example (more prevalent than your Perſwaſions and Advice to the contrary) do commit, and are encouraged to be guilty of.
5427. If you would know when you ſhould ſet abo•this regular courſe of Life; Enter upon it this very m•ment, Better and eaſier 'tis to do it to day than to morrow: Defer it not off till this Club or that Societ•ſhall be laid down; perhaps you muſt be ſummone•hence, long before that, & your very next meeting may be your laſt. I know, when you think but of a change, the Devil has more than one thing to ſuggeſt;The difficulty of becoming ſober, and the ſafety of returning betimes conſidered. He has ſollicitations from your old companions to inveigle you; He has their Reproaches and Revilings, ready (if you deny the former) to force you; He has the remembrance of the former pleaſures you took in thoſe Debauches, whereby to allure you, and a long Cuſtom and contracted evil Habit to inchant you; He has the variety and deliciouſneſs of Liquors to charm you to return to your old beloved Vice. But if you ſhake off all theſe Fetters, and bind your ſelves with Reſolutions of Temperance and Sobriety: If you can, by the aſſiſtance of God's Grace (to which in all your Trials you muſt have recourſe) but hold out againſt the firſt ſhock of your Temptations, and reſiſt the Onſet with Courage and a reſolved Denial at the beginning of the Siege, you will find all the Aſſailants deſert their Batteries, quit their Intrenchments, and deſpairing of ſucceſs, retreat with a Curſe or two at your obſtinate Refuſal. The Devil, perhaps, may now and then ſend out his Scouts to allarm you; but finding all the Paſſes ſafe, and a careful Watch kept at every Senſe, and vigorous Sallies made againſt his Incurſions He himſelf will fly from you; and leave you to the Tutelage of Sobriety and Temperance, Innocency55 and Peace, Sedateneſs of Mind and Health of Body: and to reap all the ſatisfactions of an unclouded Reaſon, an unmasked Underſtanding, an unerring Will, and uncorrupted Affections; an as the Reſult of all to enjoy the unſpeakable Pleaſures of an uncondemning Conſcience here, and to drink of thoſe inexhauſtible Rivers of Pleaſure prepared for the Sober, Temperate, and Faithful Soul in the Paradiſe of the Bleſſed hereafter.
CHAP. III. Of Uncleanneſs.
The Ʋniverſality of this Sin conſidered and lamented: The Danger of Treating upon it: The particular kinds thereof: The miſerable Effects of Fornication, Adultery, Inceſt and Rape, ſeparately conſidered: A Caution to the Chaſt, with an Advice to the Ʋnchaſte: Nine Rules whereby to attain to, and preſerve that admirable Virtue of Chaſtity.
1. AND now let us ſurvey that vaſt Ocean of Impiety, which with no ſmall ſucceſs has ſpread it ſelf for ſome years over the face of this Iſland,The Ʋniverſality of this Sin conſidered, and lamented. and ſee if we can ken one point or corner of the Land which is not overwhelmed with this dreadful Inundation: Let us try if we can find one ſpot of ground which we cannot call Sodom; or one ſingle City which is not worſe by far than Gomorrab. Should the deſtroying Angel come among us56 (which no Man knows how ſoon he may) he would have a large Field of Tares to cut down, and a plentiful crop of Uncleanneſs to employ his Sickle. We can cry out againſt the tolerated Stews of Italy, and the Tributary Whores of Venice; We can rail againſt the Laſciviouſneſs of Spain, and wonder at the notorious Courtezans of Paris: But did we look Home, we ſhould ſee cauſe of greater Lamentation, and our very Streets could give Parallel, if not tranſcending Inſtances of Impudence and Debauchery, which out-face the Light, and out-dare both God's and Humane Laws. Formerly All (even Secret) Acts of Impurity were condemned, and the name of Whoremaſter was the worſt Reproach that could be affixed on any Man: But now (oh Prodigy!) the Brand is an Enſign of Honour, and if you would Compliment or Flatter the Spark, you can do it in no properer a phraſe, than by calling him a compleat Beau and Gallant of the Town.
2. So generally ſpreading is this Vice, that it cannot but make any ſober Man's Heart to bleed that conſiders it: But as General as it is, ſo few are the Judgments of God upon the immediate Acts of this Sin, that we cannot but be filled with Wonder and Amazement, at the long-ſuffering Patience, of that Immaculate undefiled Being. But vile wretches that they are, the very Motive for their forſaking do they make the chiefeſt Reaſon for their perſevering in this Sin: And the forbearing Mercy of God, which ſhould lead them to, keeps them off from Repentance. A ſad Thought this, that Men ſhould perſiſt in affronting and ſinning againſt God, purely becauſe he is merciful, but every Day and57 Hours experience witneſſeth the truth hereof, and renders it without Diſpute.
3. I had here deſigned to have inlarged upon the many pollutions of the Age, we now live in; but I foreſee that many miſchiefs may ariſe by too cloſely and pertinently handling this ſubject. It is ſuch a Sin, that to ſpeak againſt it in proper terms is by conſequence to defend it; and to explain the Nature of it in its proper Characters, will require the making uſe of ſuch Expreſſions as may ſully the Reputation of a Modeſt diſcourſe, offend a pure and clean heart, and perhaps be a means of promoting the Vice, even while it is declaim'd againſt. This is no Paradox in times wherein all Advice and Counſel to reform the Impure and Ʋnclean is too often thrown away. For there are not wanting ſuch Monſters in the World as wreſt the very Scriptures to their own deſtruction, and make the Sacred Oracles of God to preach up, and plead for their Debaucheries. No wonder then (if they can thus pervert the Dictates of the Divine Spirit) that they ſhould catch at all opportunities of making even thoſe diſcourſes which are deſigned againſt them, to ſpeak, at leaſt implicitely, in their behalf. But Good God! To what a head will theſe Enormities grow? And how neceſſarily muſt the Contagion ſtill prevail, ſince the wholeſomeſt of Medicines are converted by the Infected into Poyſon? Some ſmart Satyr, one would think, might do a little good, ſuch a one as might laſh the Wretch ſtark naked, and put him upon the Rack in the midſt of his Impurities: but alaſs! we find God's Judgments themſelves (tho' frequently ſent down upon the Incorrigible, yet)58 lightly eſteemed by the hardened World, who make a mock of the Puniſhment as well as the Crime. I ſhall therefore take what care I can, not to make the debauched Worſe, and with all Prudence manage my diſcourſe on this nice point, ſo as I may not in the leaſt give Encouragement to the Sin, which I am ſo willing to decry. I hope at leaſt it may prove a Caution and a Sea-mark to the Unpolluted Soul, to keep it from being polluted and ruined with the reſt; and if it accidentally prove a means of Reforming one debauched Perſon from the Error of his Ways, I ſhall think my labour well beſtow'd.
The Particulars of Ʋncleanneſs.4. But to proceed and particularize all the ſorts of this Sin; I ſhall wave ſpeaking of the Ʋncleanneſs, and will only content my ſelf with ſhewing the Heinouſneſs and the Miſchiefs of the groſſer Acts of Fornication, Adultery, Inceſt and Rape; and with telling you that beſides theſe, there are other things which will fall under the Notion of Ʋncleanneſs, as being the Preludes to the reſt, ſuch as Luſtful Views, Obſcene Diſcourſe, and Laſcivious Contacts, all which betray the unguarded Soul into its own Sin and Miſery. To unfold all the Intrigues which the Whoremonger and Adulterer uſe, to accompliſh their deſigns, out-paſſes the Brains of a Matchiavel to dive into or apprehend; But where their Pleaſures end is too lamentable a Conſideration for them to admit the thoughts of. What running and going, what Sweating and Labour do they undergo, in order to bring about their Wickedneſs? Strange indeed! that they ſhould take ſuch pains to be miſerable,59 and be ſo induſtrious for their own Deſtruction; whereas they think it much to ſpend a poor thought about their real and Eternal Happineſs. What Fornication and Adultery and all the other ſpecies of Ʋncleanneſs are, is no ſuch hard matter to define or deſcribe to an Age ſo knowing in all the Black Arts of Wickedneſs. They are too common in Practiſe to need much Demonſtration in the Theory, and therefore I ſhall think my ſelf the leſs obliged to trouble my head about ſuch unneceſſary ſpeculations.
5. Suffice it then that I give you ſome ſhort Account of thoſe Miſeries that attend the Ʋnclean Perſon, both the Fornicator, the Adulterer, the Inceſtuous Perſon, and the Raviſher: which that they may be more plain I will lay down ſeparately. And Oh! would to God that others, ſeeing the Misfortunes and Calamities of the Debauched, would beware of being guilty of ſuch Enormities, leſt thoſe or worſe Evils fall upon them.
6. The Effects of Fornication in general.And Firſt to ſpeak a word of the ſad Effects of Fornication Little do any of you all conſider what the end of thoſe Tranſient Pleaſures will prove: Do you think the number of you will cloud you from the Wrath of God? Can you Expect, becauſe you herd with the Multitude, and ſo Over-power, and Over-awe Human Laws; that you ſhall eſcape the Sentence of the Righteous Judge? No certainly, tho' as yet we have no Expreſs Statute to puniſh your Offences, according to the Merits of them, yet within and without, on this ſide and on60 that, you find Executioners enough of the Divine Wrath, if you had but the Grace to lay it ſeriouſly to Heart. You feel trouble your ſelves, and behold daily Examples of the Afflictions of others under the ſame Guilt, yet to a wonder are you Hardened, that not the feeling of preſent can put you in mind of a future Miſery. 'Tis not the hard Uſage you may meet with here that will ſerve the Turn: Bridewell, a Carting and Whipping are but triffling praeludes of miſery to what Follows. The ſhedding Innocent blood, as is too common in this Age, requires ſomething more at your hands, and Tyburn muſt end that Infamous Life which knew not where, nor when to put a ſtop to its Impurities. Nor does the Partner of her pleaſure come off Scotfree; as he was concerned in the Getting, ſo too frequently he proves an Inſtrument in deſtroying the Illegitimate Iſſue, and bears her Company like a Good-natur'd Sinner into another World.
7. But admit all things go fair with the Naughty Couple here, and the Woman prove Barren (as is frequent with common Proſtitutes) or if ſhe has Children, can yet convey them out of the World without any Noiſe: yet there are other Effects miſchievous enough,The Particular Miſchiefs of Fornication. Firſt, of thoſe which happen upon the Body either by expoſing it to Diſeaſes or Duels. which follow the Criminal at the Heels, and might be of force enough to convince any man that has but the leaſt reaſon left, to fly from ſuch unlawful Pleaſures with a total deteſtation and Abhorence.
618. St Paul does Poſitively declare that whoever commits Fornication ſins againſt his own Body, 1 Cor. 6.18. This was his ſentiment, who had no ſuch Reaſon (that we know of) for to ſay ſo as we now have. That Diſeaſe, ſo common among us, and in juſt Judgment as it were appropriated to that Offence, was wholly unknown (or at leaſt not regarded) in the Apoſtles days, ſo that little or nothing could be then ſaid on that Topick; But now we ſee this tormenting Diſeaſe that does ſo afflict both Sexes, in the moſt Senſible and Tender parts is the effect of only Impure Embraces; and one would think this an argument ſufficient to ſcare Men from the eager purſuit of ſuch unlawful Game. But alaſs we find the Wretch as proud of his Malady, as before he was of his Ʋncleanneſs, brags of his Diſtemper, and deſpiſes it ſo long, till at laſt the whole Maſs of Blood is infected, and it enters into his very Bones and Marrow. Then what Racks and Tortures, what Agonies and Pains does he undergo? Salivation upon Salivation, and all the Art of Galen and Hypocrates is little enough to raiſe him up to his old Debaucheries again: For to them moſt ſurely and nothing elſe he will return, let his promiſes of Amendment and Repentance be never ſo many. 'Tis true, he made ſuch Vows but it was upon the Melancholly Thoughts that he ſhould never be able to ſerve his Sins more. For he cannot forbear returning to his former Impurities, and never leaves till the next Clap ſeize him in good Earneſt, and ſend him out of the World for good and all.
9. Add to this Conſideration, the danger to which the Amorous Gallant expoſes his Life, in the many62 Quarrels he is Engaged in his Miſtreſſes Cauſe; it being frequent to have the Carpet-Rivals end their diſpute in a Field of Blood. Hence comes it to paſs, that of the many Murders committed daily in our Kingdom, we find a Whore at the Beginning or End of the Fray: And a Homicide ſeldom appears at the Bar without One of them at his Heels; or if not there, yet at Tyburn he openly confeſſes the Strumpet to have been the firſt tempter to, or occaſion of the Fatal Tragedy.
10. Nor is the Letcher's Body the only ſufferer here, he has an Eſtate which is Squander'd away upon Riotous Living,2ly, The Miſchiefs which happen upon the Fornicator's Eſtate. whilſt his Relations are brought to Indigency and Poverty, and himſelf (as the Wiſeman obſerves) by means of a Whoriſh Woman to a Morſel of Bread. Prov. 6.26. So Vaſt is the Expence, and ſo great are the Extravagancies of moſt Modiſh Jilts, that 'tis Cheaper by far to maintain Ten thrifty Wives, then one Luxurious Waſtful Whore. She delights in nothing more than to exhauſt him out of all his Store, and never leaves craving till his Pocket be in as deep a Conſumption, as his drained Body: Collation upon Collation, this Treat on that, one Preſent upon another, are little enough to ſatisfie her boundleſs Deſires, and if the Fond Fool ſhould chance to deny her but one little Toy of Twenty, ſhe preſently Storms, and ſets on the four Countenance, and will not be reconciled till ſome Peace-making Pearl or Diamond from the Indies becomes the Mediator.
11. But when the Poor Squire is plucked bare and63 robbed of all his Plumes, and diſmantled of all his gay Trappings, when his Eſtate is Mortgaged, and his Credit Bankrupted, when all Securities are gone, and Pawns redeemleſs, then 'tis time for Her to pack off the Indigent Fop, and to be weary of his Viſits; Nothing being more common then for thoſe Mercenary Jilts to hate from their heart a poor Gallant, tho' they themſelves made him ſo. And glad they are to caſt off their troubleſome Money-leſs Gueſt, tho' a Catchpole or Serjeant ſhould be waiting for him, and the Kings-Bench, or Fleet ſhould be his laſt Lodging. But if ever he ſhould, either upon ſome Act of Grace, or pleading himſelf within the Statute of Pauper's be redeemed from thoſe his Manſions; tho' he knows himſelf Caſhiered by his Miſtriſs, and left to the wide World: yet he has not the Grace with the Prodigal to return to himſelf, and conſider that 'tis high time to betake himſelf to his Heavenly Father and acknowledge his Offence; and think on ſome other Courſe of Life then hitherto he has Embraced; but is hardened in his Impiety, and contrives a thouſand ways how to Re-ineſtate himſelf once more in his Miſtriſſes favour. In order thereunto he becomes either a Knight-Arrant, and ſo brings of his ſpoils, and offers them at his Minions feet; or elſe turns Rook, and ſo from Gaming-houſe to Gaming-houſe, gathers up enough to make his peace with the Female Adverſary; or elſe to the Diſgrace of Humanity becomes himſelf a Mercenary Pimp and Pandar, Bully and Procurer: And ſo ſpends the Remainder of his inglorious Days in obſcure Brothels, and Houſes of Evil Fame. From theſe ſources alſo ariſes the ruine of moſt young Tradeſmen, who are64 either in pay with a Bawd themſelves, or have looſe Servants and Apprentices, whoſe Extravagancies are ſuch that they Exhauſt the Caſh to maintain their Strumpets, and inſenſibly blow up their Maſters before the leaſt Warning-Piece is given from whence their Misfortunes came. To ſuch Evil Practices are owing the Ebb of moſt Eſtates; and let men Complain of Taxes, and the great Charge of Church and Poor-money never ſo much, yet they have a piece for a Whore: But did they give leſs to to her, they would not find it ſo hard and grating to beſtow Liberally on the others.
12. But beſide the Body and Eſtates;3ly, The Injury Fornication offers to the Minds of Men. the Fornicator injures all the Faculties of his Mind, renders them Captive to his Luſt, and turns out the Man in order to receive and entertain the Beaſt. He makes the Temple of the Holy Spirit a Cage for unclean and impure thoughts to reſide in. He Vitiates his Underſtanding; claps a falſe Byaſs upon his Will; and expoſes himſelf to the Impetuoſity of every Paſſion: He loſes the Divine Image, diveſts himſelf of all that is Generous, Good, and Brave, and becomes not only weak in Body, but ſneaking, low, and feeble in Mind. Hence comes it to paſs that the Magnanimity and Courage of the Engliſh has of late degenerated into Softneſs and Effeminacy. And the Nation, which before was a Terror to her Neighbours, is now by thoſe bewitching Dalilahs rob'd of its former Vigour, and become almoſt as weak and Puſillanimous as the reſt. So fond have we been of imitating the French in all their Vices, Faſhions and Accompliſhments65 of late; that we have followed them to a hair in all things, even their Cowardize, their tricks and poor ſneaking Stratagems not excepted.
13. It would be a tolerable Bargain did the Wretch come off with no worſe then the Miſeries incident to Senſuality in this life;4ly. The laſt effect of Fornication is (withiut Repentance) Death Eternal. but alas! he has an after-reckoning to pay beyond the Valley of the ſhadow of Death: 'Tis not his Mind, Body or Eſtate; His Reaſon, Life or Fortune, but the Loſs of his Soul which muſt quit the ſcore of that Guilt, contracted by the purſuits of theſe Ʋncleanneſſes which he has not repented of. Eph. 5.5. For no whoremonger has any Inheritance in the kingdom of Heaven, but will be judged by God the Righteous Judge, and by his irrevocable Sentence, conſigned over to have his Portion in that Abyſs of Fire, and Brimſtone, which burns for ever and ever, Rev. 21.18. In this Burning Tophet he will then ſtruggle tho' in vain, and in the anguiſh of thoſe Torments, he will, in all probability, wiſh, tho' it be too late, that he had never given way to his corrupt Nature, that he had never harkned to the flattering Motions of Fleſh and Blood, that he had never yielded to the prevalence of his Inclinations. How then will he execrate himſelf, and curſe his merry Companions that allured him to, and Taught him this Diabolical Art? How will he then wiſh that his Eyes had been plucked out, and his Eye-ſtrings had cracked before they had gazed upon Vanity, and betraid him into a ſnare? How will he wiſh then that his Arms had fallen from his Shoulder-blade, before they had been defiled with unclean Embraces: That64〈1 page duplicate〉65〈1 page duplicate〉66his Tongue had cleaved to the roof of his Mouth, before he had uttered ſuch immodeſt Diſcourſe: That his Ears had been ſtopped with a perpetual Deafneſs, before he had liſtned to the filthy Communication of others: That he had been thrown into the Fiery Furnace, before he had leaped into the Bed and Arms of an Harlot? But why ſhould I inlarge upon thoſe things, ſince Hell is little regarded by the generality of Mankind, and the Torments of the Damned are looked upon as fictitious Bugbears to frighten deluded Man from his Paradiſe of Voluptuouſneſs, and the Accounts of Holy Writers concerning a future State, are generally diſ-believed? And if they will not hear Moſes and the Prophets, nor believe Jeſus and his followers, How can we expect they ſhould give credit, tho' one of their old Companions aroſe from the dead?
15. I come now in the next place to conſider the miſchiefs of that Branch of Ʋncleanneſs,Adultery, and the Effects thereof. Adultery; where one or both the Parties concerned are in the State of Matrimony, and which is not only condemned, as being Senſual and oppoſite to a direct Command in the Decalogue, but alſo as it is unjuſt, injurious and inconvenient to the Publick Society, of which we are Members. This Sin has not only the Brutality of the two former, but is acted with all the Malice imaginable, againſt both God and Man. I know not by what kind of Faſcination this Vice has prevailed within theſe few years; but ſo common is it grown, that 'tis matter of ſport and paſtime to have the Ingenuity to defile ones neighbors Bed: And 'tis reckoned a ſmall buſineſs67 to pay Quid pro Quo, and a Jeſt to Horn the Horter. But as common as it is, yet the Crime loſes not one grain of its real Eſtimate; Let the Adul•erer and Adultereſs pleaſe themſelves with never ſo merry Thoughts of the contrary. For they thereby incur the Guilt of breaking the whole Law, Affront God,The effects of Adultery further illuſtrated in its being a Breach of our Duty to God, our neighbor, and our ſelves. Injure Others; and Act as Enemies againſt•hemſelves: As by conſidering the following ill Effects thereof, will eaſily and manifeſtly appear.
16. God certainly is diſpleaſed at it, being diametrically contrary to a Command which he delivered with Thundring and Lightning at Mount Sinai in theſe expreſs words:1ſt. Adultery is a ſin againſt God. Thou ſhalt not commit Adultery. His Edicts are not to be deſpiſed, neither are his Commandments to be caſt behind our back. Who are we that ſhall make bold with our Maker, and trample his Inſtitutes under foot, and reckon his Ordinances not worthy our Obſervance? Can we diſpute the lawfulneſs or unlawfulneſs of his Orders? Or ſhall we act in oppoſition to an Almighty's Decrees?
17. But farther, you break not only the Commands of a Juſt Jehovah,2ly. Adultery a ſin againſt others; and firſt againſt the Publick. but maliciouſly ſtrike at the Root, and aim at the deſtruction of that Society to which you belong. Our Engliſh Community allows no ſuch promiſcuous Copulations, and therefore has carefully provided, that every Man ſhall be the Huſband68 of one Wife. He therefore that climbs up into his neighbors Bed to defile it, doth what in him lies to put an end to all the Decorums and Obſervances which the ſtrictneſs of a well conſtituted Chriſtian Government requires at our hands. Adultery is a Sin which no Nation or People, tho' never ſo barbarous has maintained. By the Levitical Law it was puniſhed with the immediate death of both Parties, Lev. 20.10. Deut. 22.22. The Alchoran of Mahomet not only forbids a Laſcivious Eye, but puniſhes the Adultereſs, convicted by four of the ſame Sex, with perpetual Impriſonment. The Pagan Indians at Dominica, Cuina, Bantam and Japan, puniſh the Adulterers with loſs of Life. Scotch Hiſtory.The barbarous Chineſes have the ſame ſenſe of the guilt, and inflict no leſs a puniſhment upon the Delinquent. At the City of Pequin the Jointures and Dowries of Adultereſſes are beſtowed upon the Hoſpitals of Female Orphans. In Patame, a Province joyning to China, they have a Cuſtom, If any Perſons of quality become guilty of this Offence, that by Choice they ſhall be ſtrangled by their next of Kin. At Braſil the Crime ſeemed of ſo black a Dye, that the inraged Husband had Power and Authority at Will to be the Judge, Jury and Executioner of his own Adulterous Wife. But at Angola a City in Aethiopia, the Penalty was more moderate, and the Offender only loſt his Noſe by the Bargain. Theſe and the like Puniſhments were inflicted by the very Heathens, which ſufficiently let us ſee what Conſtructions they made upon the odious and deteſtable Sin of Adultery; and enough to ſhame us into a better Conſideration of the nature of ſuch a Beaſtiality. Our own Laws both Civil and Canon are69 very ſtrict againſt the Offender, but we are grown ſo lawleſs, that no Injunction Eccleſiaſtical or Civil, Moral or Divine, is any whit regarded by us
18. But look we nigher home, and we ſhall find Calamities enough infeſting, and unavoidably purſuing the Adulterer and Adultereſs. The ſecond wrong we do to others, is done to the Family of the Adulterer or Adultreſs.The Firſt of which Domeſtick Miſchiefs I reckon to be that unavoidable corruption of Families, incident to abuſed Beds. By this means the Alien is Naturalized, an Iſhmael incroaches upon, and oft ſupplants the True-born Iſaac Heir; and a Halfe-Blood-Illegitimate Off-ſpring goes away with a ſhare of the Inheritance and Patrimony, which of Right belongs only to the Whole-Blood Line. This has been ſo often boaſted to be true, that it may be feared there has too often Fire as well as Smoak to build ſuch vaunting upon. And I ſhould think this alone were an Inconvenience ſufficient to make the Sin a grievance to any State in which it is, were there none elſe at the heels of it.
19. But t'is well known, that Meſſenger of ill Tidings has another ready to enter in upon him:The 3d. wrong to others is the breach of the Matrimonial Vow which I call the Breach of the Matrimonial Vow. In all Ages, and among all Nations, Vows have been looked upon as Sacred and Inviolable, but of all, that of a Chriſtian Marriage-Contract has been eſteemed the greateſt Tye any Man can be obliged withal. So Divine a Ceremony among the Romaniſts, that 'tis rank'd among their70 Sacraments; nor no leſs Sacred with Ʋs, tho' not admitted to ſo great and unwarrantable an Honour. For beſides the many Vows and Proteſtations, the formal Engagements and the Mutual enterchanging of Hearts which frequently paſs between the Parties in their Courtſhip, and which uſher in the greater Solemnity; they do afterwards openly in the eye of the World, and more immediate Preſence of God, Conſummate the Nuptials; in which, in the moſt ſolemn and ſerious manner imaginable, they plight to each other their Troth, and interchangeably promiſe each other the performance of the reſpective Duties, they in that ſtate of Life are mutually obliged to perform; and both M•n and Woman in the ſame manner proteſt to live with each other, forſaking all Corrivals of their Love, till Death ſhall make one or the other free. But how can that Man be ſaid to keep to his Firſt Betrothed, who ſhall forſake the Wife of his Boſom, and leaving her in Diſcontent, Diſquietude and Solitude, ſhall beſtow his Love upon a Harlot; and give away that treacherous Heart to a Second, or Third, or more Rivals, which not long ſince was ſo ſolemnly allotted and made over to the Deſerts of a more Worthy Perſon? Baſe perfidious Wretch! What Injuſtice and Ingratitude, What Cruelty and Treachery, What Barbarity and Inhumanity art thou guilty of? Is it nothing to wound her Soul with the Senſe of thy Unkindneſs; who is ſo Tender and Loving, ſo Dutiful and Careful to thee and thine? Is it nothing to raiſe in her innocent Breaſt Perturbations, and Heart-breakings, Jealouſie and Diſcontent? Is it nothing to put that Dove-like Mind, which for ſome time bore with thy Unkindneſs, and could not tell71 how to turn the Stream of her Affections from thee, upon deſperate Attempts, and extorted Thoughts of revenging thee in thy own kind? Will not her Folly and Sin be owing wholly to thy ſlightings and diſ-reſpect? And tho' ſhe her ſelf will not eſcape the Judgment of God, yet doſt thou think thy Condemnation and Puniſhment will not be the greater, becauſe thou, as a principal cauſe, by thine example, ſtirr'd her up to that unchriſtian Revenge? The ſame may be ſaid (Mutatis Mutandis) concerning an Ʋnfaithful and Treacherous Wife, who ſhall be ſo daring as to break into forbidden Embraces, through all the Bonds of a Ritual and Sacred Ordinance. And what the ſad and horrible effects of a violated Matrimonial Vow are, will appear by Conſidering.
20. The next evil conſequence of Adultery, is Murder. This is the unavoidable ſubſequent of the Former,The Fourth wrong to others is Murder. And herein Adultery begins to prove a ſin againſt. 3ly. A Man's ſelf. whenever the unlawful Amour ſhould chance to be diſcovered by the injured Party. I have traced this ſin of Adultery through all its Labyrinths, and find all its Avenues, all its Chambers, and all its Retirements, beſmeared with Blood. Murder begins, Murder confirms, and Murder ends the Intrigue. The naughty Couple muſt remove all Obſtacles in order to attain their freedom in Luſt. And if any prying Servant, or curious Attendant be known to obſerve the Motion, His Mouth muſt be ſtopped, and His Tongue tied, if not by Gold, then by a Stab or Poiſon: If the Husband is too watchful, and ſo a Remora to their deſigns, a Bonyard or Piſtol muſt72 ſend him on a long Journey, and remove the Ʋriah out of the way. So on the other hand, if this Argus of a Husband ſhould but ſuſpect himſelf to be abuſed; how Frantick and Mad, how Jealous and Revengeful is he? And ſhould he be ſenſible of his own Metamorphoſis, nothing can ſtop his Fury, till he meets with an opportunity of revenging himſelf upon the Gallant, the Miſtriſs, the Confident and all. Thus every party acts in this Tragedy, and the Injur'd Husband, or Jealous Wife, the Amorous Gallant, and the Deſigning Adultreſs are all dipt in the Red Sea of Blood. I have wondred to ſee the many recorded Bloody Monuments of Adultery; and that notwithſtanding all the examples of untimely Deaths, yet the Sin continues ſtill in faſhion all the World over: As if every Kingdom and Metropolis thereof, were nothing elſe but the common Nurſeries of theſe Luſts and Debaucheries. But I loſe that Wonder when I ſee the next fatal Conſequent to this Sin, is as little regarded as any of the former, which is
21. That wrath of God which the Impenitent Continuance in this Impiety, commonly pulls down upon the Offenders Head. The Second Miſchief Adultery brings to a Man's ſelf, is the Judgments of God.That Being which doth not afflict willingly, and grieves not the Children of Men, without extraordinary occaſion, makes bare his Arm of Juſtice againſt no Crime more than againſt that of Adultery. In the laſt Miſchief of Murder, tho' to an unthinking Mind it may appear to be the reſult of Paſſion, and the ſatisfying a private Revenge upon an opportunity offered; yet to one who looks farther73 than ſecond Cauſes, it is manifeſt the Finger of God brings all thoſe things to paſs. 'Tis he that lays the Train, and ſpreads the Net, and trapans the Luſtful Lovers, and expoſes them to the mercy of a jealous and incenſed Perſon; who notwithſtanding has no power to ſtrike, till the Almighty Arm permits the Blow. 'Tis well known that the Miſeries and Calamities, the Shame and Confuſion, the Diſeaſes and Death, and all the other misfortunes the Adulterer either feels in common with the Fornicator, or elſe endures as peculiarly appropriated to his Species of Ʋncleanneſs, are all ſent and come down from above. But theſe are eaſie Penalties to what are laid up for the Incontinent, Impenitent Wretch, in that vaſt Storehouſe of Eternity. There Pains and Aches, Poverty and Want, Priſons and Dungeons, the Stake and Gibbet, and the King of Terrors himſelf (tho' dreſs'd up in the moſt for-formidable Colours Rome or the Inquiſition can invent) would be eligible and vaſtly to be preferred before what the Adulterer and Adultereſs ſhall then feel. The Almighty threatned and he would be a ſwift witneſs againſt the Adulterers, Mal. 3.5. and ſo he is even in this life, overtaking them with a Judgment at their heels: But in the other World, he follows them cloſe, and vexes them with all his Storms, torments them in good earneſt, and adds Fuel of Flames to their luſtful Souls, Be not deceived (ſays the Apoſtle) 1 Cor. 6.9. Neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate perſons ſhall inherit the Kingdom of God. And we are aſſured that Whoremongers and Adulterers God will [in a more eſpecial manner] Judge, Heb. 13.3. What mean the excluſion from that Kingdom, and74 the falling under the Cenſures of ſo ſevere a Judge, is too plain to need any Expoſition. I could wiſh the Soul, who is guilty of the Sin, were but halfe ſo Conſiderative upon, as it is (in it's ſober fits at leaſt) ſenſible of, the Puniſhment, and I queſtion not but it would go a great way towards palling the Deſire, and retarding the eager Purſuit after ſuch laſcivious Amours, which are oppoſite to all theſe Engagements we lye under, both to God and Man.
22. But before I proceed, it will not be amiſs to anſwer an Objection, which too many are apt to make uſe of in this caſe. An Objection made by the Adulterer.And is Adultery ſuch a damning ſin (may ſome ſay) How came it to paſs then that Abraham the Patriarch, and other Holy Men of old indulged themſelves therein? The Scriptures teſtifie of them that they walked with God, How then could they allow themſelves in that, which is (as you affirm) ſo diſpleaſing to that B•ing, whom they ſo ſtrictly ſerved? Had not Jacob his Bilhah, and Zilpah as well as his Rachel and Leah? Did not David, a man after God's own heart, keep his Wives, and increaſe the number of his Concubines, and Murder Ʋriab as well abuſe Bathſhebah? And had not his Son Solomon in his youthful days, his 700 Wives and 300 Concubines? Do you think thoſe went quick into Hell? Or if you admit they did repent, may not the Greateſt do the ſame? And will it not be time enough to write Vanity on all Worldly Pleaſures, when we have gone through every Scene of them, and taſted every Flower in Paradiſe?
7523. To all which I Anſwer. What Diſpenſation, had the Fathers of old, before Moſes, I know not; but this am I very well aſſured of, by a Mouth that cannot Lye,The Objection Anſwered. that, from the beginning it was not ſo. He that Created Male and Female at firſt, inſtituted that Holy Rite of Matrimony, and ordained, that they twain ſhould be one fleſh. Whatever the Followers of Lamech did think of the Sacred Tie, yet 'tis well known by the Moſaic Law, that Adultery was by the expreſs words of the Injunction to be puniſhed with death: thereby reducing Marriage into its old Channel again, wherein it ran at firſt in Eden. And as to David, who lived many years after the Jewiſh Law was publiſhed, and ſo cannot be thought to be ignorant thereof, I ſhall not go about to extenuate his Crime by pleading (what many unreaſonably have) the Priviledge he had by being a King; as it the Royal Prerogative were a ſufficient Protection for the Commiſſion of any extravagancy, which his own wild Will and Pleaſure could prompt him to. No certainly; tho' he was accountable to no Humane Judge, yet there was one Higher then the Higheſt, to whom he muſt Anſwer for all. He was but Man (the moſt that can be ſaid for him) and was accordingly obnoxious to all the Infirmities of unguarded Fleſh and Blood: But yet his Adultery was followed with Judgments enough, and appropriate to his Crime, to leave no room for doubt upon what account they were ſent. The poor Man ſell from one ſin to another, and to hide his Adultery, runs into the Guilt of ſhedding Innocent•ood: The Death of his Adul•rous〈◊〉. The Inceſto•s Rape of his Daughter; The Murde•76of his Son Amnon, and his Rebellious Abſalom's driving him out of Houſe and City, and ſeizing upon his Wives and Concubines, were all ſuch marks of Divine Wrath, ſo perpendicularly dropt down upon his Guilt of Adultery, that a burblind Spectator muſt needs know the Cauſe from its ſo Natural Effects. And hence it was that we find him ſo often in his Penitentials, ſo frequent in his Miſerere Mei's: Hence was it that his Bed did Swim, and his Couch was watered with Tears; and hence it was that ever and anon he did cry out in the Bitterneſs of his Soul, for Mercy, Mercy! and beg God to Purge and Cleanſe him, to heal and renew a right Spirit within him; complaining of his Bones and Loins, of his wounded Conſcience, troubled Spirit, and broken Heart. And the Succeſſor of his Throne ſucceeded him in his Sin and Miſery too. For he did (to uſe his own Words) prove his Heart with Mirth, and enjoyed Abundance of Pleaſure; He had his Moabites and Ammonites, Edomites, Sidonians and Hittites, and all the Train of Pomp and Luxury; and drank his Water out of many Ciſterns; Yet after all he concludes that there was nothing under the Sun but Vanity and Vexation of Spirit, and what he accounted his Wiſdom, was reckoned at laſt to be but Madneſs and Folly.
24. As to the Hopes and Probability of repenting like Solomon or his Father, in their old Age, they who object this would do well to conſider, whether they are ſure of imitating them in their Repentance, as they are reſolute of following them in their Sins? Is Regeneration (Deluded Souls!) in your own Power? And Repentance at your Beck to77 come when called for? Are you ſure of paſſing through all the Scenes of Pleaſure, and of knowing when you have ſo done, and of having Hearts, after all that, ſo looſned from the Vanities to the which you were ſo cloſely United, as to be converted in a Moment to God? Can a Habit of ſo long wearing be ſhook off ſo eaſily, and the Soul be inveſted in white Robes on a ſudden? D'ye think a Sob or two at your laſt Gaſp (for then do ſome imagine it time enough to repent) will ſerve the Turn? Or that a Groan in the Laſt Agony, or a Dying Accent or two of your departing Souls will be good Contrition, and win upon your ſo long affronted Creator, ſo as to obtain his Pardon and Atonement for what is paſt, and to make up the Breach by reconciling you to your Offended God? Doubtleſs you who are now Guilty of this Sin, and fool your ſelves up with the Hopes of repenting Hereafter, are out in your Meaſures, and are in the ways that tend and lead to the Chambers of Death, when it will perhaps prove too late when one foot is got into the Grave.
25. Now to ſpeak a word or two of the next kind of Ʋncleanneſs,Fourthly, Of Inceſt, and the effects thereof. wherein the parties concerned fall within that Degree of Kindred which does forbid all Carnal knowledge, tho' in the ſtate of Matrimony; and this Uncovering of a Relations Nakedneſs, Married or Single, we call Inceſt. The little Noiſe that is made about it within this Northren World, would make one think there was no ſuch Fornication amongſt us: But among the many Ʋnlawful, it would not be hard to find ſome Ʋnnatural Embraces, were they78 not ſo commonly huſhed up by the Inglorious Criminals, and concealed by the reſt of the Relations to avoid the diſgracing their Families thereby. From the want of due Conviction thereof is it that they go Unpuniſhed, and eſcape the Cenſure of a Spiritual Court, and the Sentence of an Earthly Tribunal, but the juſt Judge will overtake, and his Hand will find them out. What the Conſequence of this Sin is (over and above the Common Miſeries, which if together with Fornication and Adultery may be ſaid to endure) appears from the Examples of thoſe, who have met with Divine Vengeance in or preſently after the Act. Lot's Daughters got nothing by uncovering their Fathers Nakedneſs, but Shame to themſelves, and an intailed Curſe to their Miſerable Poſterity. Reuben, tho' the firſt born, fell ſhort of his Portion in the Old Mans Benedicat, becauſe he went up and defiled his Fathers Bed. Amnon met with ſowre Sauce after the Rape and Inceſt he committed upon his Siſter: And Abſalom's untimely Death may be aſſigned to his having layn with his Fathers Concubines as the Chiefeſt, tho' not the only Cauſe thereof. Profane Writers are not wanting in Inſtances of this kind, too long and many to be ennumerated in a Diſcourſe of ſo ſmall a Bulk. Nor are our own Annals, and the preſent times unfurniſhed; which, becauſe it would ſeem Invidious to rip open the faults of ſuch as lye in the Duſt, and too reflecting upon many now alive, I ſhall forbear to particularize: Elſe ſuch could be named which taſted deeply of the Cup of God's W•ath even in this Life for this Crime, and what their Portion is in the other World, my C•arity will not admit me to judge.
7926. The Laſt and Higheſt Degree of Uncleanneſs is that of Rape;Fifthly, Of Rape, and the Conſequence thereof. wherein the Raviſher bears no regard to any thing but his Luſt, for whomſoever that prompts him to enjoy, his Violence conſtrains to yield to his Embrace: Virgin or Widow, Siſter or Mother, Married or Single are all alike to him. One would think from the Multitude of Common Proſtitutes in and about the World there would be no ſuch thing as Violence uſed: But if you Viſit the Courts of Judicature you ſhall find many of thoſe Guilty Wretches holding up their Hands at the Bar. So Offenſive have theſe Conſtraints been to moſt Nations, that we find, by the Laws thereof, that they are puniſhed with immediate Death. No leſs Puniſhment doth the Statute Laws of our Land inflict upon the Offender, and not only the Principal but the Abettors of the Crime have taſted of the ſame Ignominious Puniſhment. And how the Fortune-ſtealer (for ſo our Gentile Raviſher is now adays called) will anſwer his Rape at the Laſt Day, I am ſtruck with Horror to imagine. His Miſeries are the ſame with other Letchers, but aggravated, by being not only his Better ſelf-Hater, but the Common Nuſance, Peſt, and Diſturber of Civiliz'd Societies
27. Thus have I at length winded my ſelf out of that Labarynth of Luſt,A word of Advice to the Chaſt, and the Ʋnchaſt. and paſſed through all its Chambers; and proved them to be the direct Road to Want, Miſery, Diſeaſes, and Death; to the Wrath of God and Eternal Flames. And if there is ſo great a80 Train of Miſchiefs attending in the outward Apartments of Uncleanneſs ſuch as are obvious to every View, and which I have only treated on: What and How many muſt needs be the Evils which are admitted into her cloſer Retirements, and into her Unſeen and Unobſerved Secreſies? It remains now that I ſhould give a Word of Advice to ſuch as have not as yet been infected with this Epidemical Diſtemper, as well as to thoſe that at preſent do Labour under it: And ſo the Precautions and Antidotes I preſcribe to the One, may prove Effectual Remedies to heal the other.
28. To the firſt I have the Apoſtles Words ready to ſay; Keep your ſelves Pure: Let not Sin reign in your Mortal Bodies that you ſhould obey it in the Luſts thereof: Neither yield your Members as Inſtruments of Ʋnrighteouſneſs to Sin; But yield your ſelves unto God as thoſe that are alive from the Dead, and your Members as Inſtruments of Righteouſneſs unto God: Your Bodies are the Temples of the Holy Ghoſt which is in you; Flee Fornication therefore, and every Sin that defiles that Sacred Place. For you are not your own, you are bought with a Price, Glorifie therefore God in the Chaſtity of your Bodies, (as well as in the Purity of your Spirits) which are Gods. 1 Cor. 19.20. And over and above the avoiding the Evil Conſequents of Uncleanneſs, which are in themſelves Motives ſufficient to deter Men from the purſuit thereof, you have ſtronger inducements thereto. For thereby you enſure to your ſelves the Peace and Tranquillity of an Undefiled Conſcience, and all the Comforts flowing from a Chaſt and Humble Converſation: You imitate the Inſpirer of81 your Souls in being Pure as he is Pure; and in a Word by this Angelick Virtue you prepare and fit your ſelves for the Beatific Viſion; for ſo Bleſſed are the Pure in Heart pronounced by our Saviour that they, and only they ſhall ſee God. Mat. 5.
29. To the Poor Infected Wretch I ſhall add to what I have already ſaid: Repent of thy Ʋncleanneſſes which thou haſt Committed, and Mortify thy Members which are upon the Earth: Suffice it that thou haſt hitherto yielded thy Members ſervants to Ʋnrighteouſneſs, now return and yield them Servants unto God, unto Holineſs. Be not carried away with thy Luſts any longer, moderate the Impetuous Heat of thy Youth; Be no longer the Vaſſal to Impurity; Let not an Idle Exchange Girl, or Common Actreſs captivate thy Soul. Hearken not any longer to the Allurements of thoſe Minions, and ſuffer not Solomons Wanton to lead thee as an Oxe to the Slaughter, or as a Fool to the Correction of the Stocks. Be no longer fond of thoſe thy dear bought Pleaſures, and hunt not after what will coſt thee the waſting of thy Eſtate, the Miſery of thy Relations, the Impairing of thy Health, the Haſtning of thy Death, and what is more than all, the Price of thine Unvaluable precious and Immortal Soul. Thy Soul which has a Being beyond all the Exiſtences of Material Beings, which cannot, muſt not die; which muſt ſhortly appear before the Judgment Seat of God. Oh! Conſider before thou goeſt to the next Debauch, whether thou art able to endure the Agonies and Torments, the Flames and Pains which the Damned feel. Doſt thou imagine that God will Extinguiſh that Everlaſting Fire to indulge thy Carnal Deſires? Or that He will put an End to82 Hell out of tenderneſs to thy Luſts and Concupiſcence? No certainly, he will not abate one tittle of thy Puniſhment. Be wiſe then and forſake thy Impurities before the day of Grace be paſt, and there remain no Sacrifice, no Atonement for thy Sin.
28. As a means to attain to and maintain that Admirable Virtue of Chaſtity, I ſhall touch upon thoſe common Practical Rules, adapted to every Capacity, and obvious to every Underſtanding.
Nine Practical Rules to be obſerved by ſuch as would avoid the Odious Sin of Ʋncleanneſs.
Firſt, Reſiſt the Temptation at the Beginning. What tho' you carry about you the Seeds of Corruption,Principiis Obſta. Venionti Occurito Morbo. Perſ. and have your Naturals, Compoſed of the ſame Fleſh and Blood with others? What tho' you are Children of Originally corrupted Parents, were ſhapen in Iniquity and in Sin your Mothers conceived you? What tho' the dire Contagion was handed down to you by your Anceſtors? Is it not your Care and Duty to keep this Law of your Members (which is always Warring againſt the Law of your Minds) from getting the Maſtery over you? If you had no Temptations nor Inclinations to Luſt, where is your Virtue in being Continent? Marc•t ſine Adverſario Virtus. Senec.'Tis a tryal of your Graces that muſt make you experienced Champions, and the Victory over your Luſts that muſt make you More than Conquerors. Can you fight without Enemies, or overcome without Oppoſition, or expect the Crown without83 the Victory? The Devil allures and the Fleſh may prompt you to yield, bur neither of them can force you if you will be true to your ſelves, and keep the Reins in your own Hands. To this end, ſuppreſs the very firſt Motions to Impurity, Cruſh the Cock•trice in his Egg, and make a vigorous Repulſe at•he very firſt Onſet of a Temptation. As for Example, Think whether you would commit the Sin•f you were to die the next Moment, and whether you would be contented to appear at the Tribunal of Heaven in the Embraces of a Harlot, or in the Arms of an Adultereſs. Conſider alſo whether you can find any Retirement ſo Private, any Apartment ſo Obſcure where God cannot ſee you, or where his hand cannot find you out,
2ly, Avoid Idleneſs: Have always ſomething to do, and give not an Advantage to the Tempter to break in upon you whilſt you are unguarded. The Perching Soul becomes an eaſy Prey to the Infernal Fowler; whilſt the Winged Spirit is out of Danger. Beware then of adminiſtring to your Youthful Flames by Sloth and Eaſe, by Entertaining your Thoughts with Unchaſt Imaginations, which increaſe by nothing ſo much as your Idle Hours. If you have Employs be diligent therein, Eating the Bread of Carefulneſs, for ſo he giveth his Beloved reſt: If you are above the toyls of a Labouring Life, you cannot want buſineſs wherein to ſpend your vacant Hours, if you conſider the great Concern of your Souls that lies upon your hands, and requires more time than you have in your own power. A Holy Life has many ways to diſpoſe of the long and tedious days, and were you intent upon the Duties84 thereof, you would have no reaſon to complain of th•Idle time which lies upon you, nor would you give th•Tempter or any Luſt an Opportunity to rob you o•your Innocence, or to Prey upon your Chaſtity.
3ly, In the next place Keep a Conſtant Watchov••your Eyes; thoſe doors of the Soul, thoſe Caſement•to Imagination, and thoſe Inlets to Vice. Th•Wiſeman has always one Eye at Home while th•other is employed abroad in Speculation: But her•'tis ſafe to keep both your doors ſhut, unleſs yo•could ſtare the Vanity Dead, the Beauty into a Monſter, and the Temptation into a Virtue. Bu•'tis dangerous to run the riſque of ſuch an Adventure, and an Attempt too bold for moſt to undertake, Your ſtrength is but weakneſs at beſt, and your Clear-ſightedneſs oftimes in this Nature becomes your Blind-ſide, where the Luſt has an Advantage to break in upon you. If you are Wiſe keep out of Eye-ſhot, and come not a near the fair Enemy; for there is much in a Painted Face, in a looſe Garb, in Wanton Geſtures, and in Naked Breaſts to work upon the unguarded Eye, and render the Heart priſoner. Nor is it enough to turn your Eyes from beholding Vanity, when Accidentally offered to their View, but you ſhould avoi•as much as in you lies, all Occaſions which may lead them aſtray. You would do well to abſtain from all publick Balls, Shews and Stage-Plays, and all other places of great Appearance, which may be apt to adminiſter Fuel to your Fire. For if at Church, where the Awe of God and the Reverence due to his Immediate preſence, ſhould have ſome Influence over you, if there (I ſay) you can with85 much ado keep your Eyes from gazing and wandring after Beautiful Objects, and from conceiving Luſtful thoughts thereon: How much more difficult will it be to do ſo there, where your deſign of going is principally to be Spectators of Folly and Lightneſs, not to ſay worſe; or where is the Common Mart or Forum for the Gallant to pick up his Miſtriſs and carry her off Incognito. Nor is it only dangerous to behold thoſe Charms to Luſt in the Original in Living Inſtances, but alſo in Effigie. For theſe dumb obſcene Pictures with a tacit whiſper captivate the Eye, move the Imagination, and fire the Heart.
4ly, Avoid all Frothy and Idle Diſcourſe; Be neither the Speakers, Hearers, or Readers of ſuch Language; Keep a Watch over your Tongues, ſtop your Ears, as well as turn away your Eyes from all that looks like Obſcenity. Evil Communication (ſays the Apoſtle) Corrupts good Manners, 1 Cor. 15. Therefore (as he ſays in another place) let no Corrupt Communication proceed out of your Mouth. Eph. 4. A looſe Tongue and Obſcene Lips inſenſibly betray the Soul into the ſnare of Uncleanneſs. Therefore as you value your Chaſtity, and deſire to keep your ſelves pure, Think it not matter of Jeſt to talk wittilly Obſcene, but be aſſured you are not only to anſwer for the Words you ſpeak, but alſo for all the Miſchief they may produce upon either your ſelves or others.
5ly, In the next place, Beware what Company you keep. 'Tis an Italian Proverb, tell me with what Company you go, and I'll tell you where you go; tell86 me with whom you Converſe and I'll tell you what you are. The Society whereof you are, has a great Prevalence over you to make you of the ſame Mould with the whole: If that he good, you cannot but in Complaiſance be or ſeem to be ſo too; if That be Evil, it would he no falſe Logick to conclude the Parts to be of the ſame Marke with the whole. This is too evident to need Demonſtration, and were it to be doubted in other Vices, yet in this of Uncleanneſs, the Influence which one Debauch'd Companion has upon another to render him ſo too, proves the Conſequence to be too true. A Looſe, Libertine, and Licentious Converſation, does eaſily incline a man to Joyn with the Multitude in one Common way of Lewdneſs and Debauchery: Familiarity and Example, Fear and Shame, private Obligations and publick Engagements are as great Inducements to depraved Nature to comply with thoſe to whom one ſtands Obliged in any of the former Reſpects. And here I cannot chuſe but blame ſuch as out of a Frolick to ſee the Tricks of the Town, and to experience the truth of what they Hear, aſſociate themſelves with Lewd and Profligate perſons, running from Bandy-Houſe to Baudy Houſe, from one Brothel to another, 'till at laſt they carry the Coals of Fire ſo long that they are inflamed by Luſt in good earneſt.
6ly, To employ your Eyes and Thoughts, and to help you to better Company, I ſhall adviſe you in the next place to be frequent in reading and Meditating the Holy Scriptures: for wherewithall ſhall a Young Man cleanſe his way (ſays the Royal Pſalmiſt) but by taking Heed thereto according to thy Word. 87Herein you will ſee Life and Death, Bleſſings and Curſings, Promiſes and Threatnings, Mercies and Judgments: The one a Royal Priviledge appropriated to the Upright and Clean, the other as a Puniſhment to the Man of Unclean Lips and a Lewd Converſation: Herein you will ſee a Generouſly Chaſt and Continent Joſeph exalted from a Dungeon to a Throne, whilſt the Inceſtuous Reuben is put by his Fathers Bleſſing: Herein you will read of 24000 Iſraelites being killed in one day amidſt their Whoredoms,Numb. 5. whilſt Phineas for his Zeal, in puniſhing the Delinquents, atones for the Reſt, and obtains for himſelf a Covenant of Peace, the Covenant of an Everlaſting Prieſthood: Herein you will ſee the Cauſe of the Maſſacre of Schechem and his People, who were for Dinab's Rape cut off Root and Branch in one day: Herein you will have a view of the Untimely ends of Hophni and Phineas, of Amnon and Abſalom, of Incontinent Jezebel, and and many others who by their Whoredoms, Adulteries, and Inceſtuous Embraces provoked the Merciful God to plague them with ſundry Diſeaſes, and divers kind of Deaths.
7ly, When you have done your utmoſt to reſiſt, and find notwithſtanding the Carnal part to be predominant, Mortify, as St. Paul adviſes, your Members which are upon the Earth: Keep under your unruly Body, and bring it into Subjection that you do not become Caſt-aways. As Drunkenneſs and Gluttony increaſe, ſo do Temperance and Sobriety take away, the Oyl from the Flames: To feed low, and abſtain from rich and delicious fare, to Eat and Drink88 only to ſatisfie Nature, without endeavouring to humour your Palats, or ſatiate your Appetite, will by degrees moderate your Luſts. Faſting for whole Days, and then to return to a full Table and Exceſs, is not the way to caſt out this Devil; for it is (as a Worthy**Biſhop Taylor. Prelate of our Church obſerves) a Flatulent airy Spirit which an Empty Windy Stomach gives Life and Motion to. It muſt be a conſtant Abſtinence in the moderate uſe of coarſe and homely Fare, ſuch as will not be prejudicial to your Health, that will be of greateſt Force to ſubdue your Corrupt Natures, and to beat down thoſe Inſurrections which ever and anon ariſe, and raiſe a Civil War between your outward and your inward Man.
8ly, To that of Faſting, and all the other forementioned Helps, add that of Frequent Prayer: All the reſt without this are but as dead Letters: Herein the Soul owns its weakneſs, and acknowledgeth that 'tis not in Man to direct his ways; ſenſible whereof it ſends up this winged Meſſenger of Prayer to crave for Aſſiſtance from above, and never leaves intreating till ſome ſuch Anſwer as this be given, My Grace is ſufficient for thee. Be you inſtant therefore in imploring for the Spirit of Purity, for Chaſt Thoughts, and Temperate Reins: Make ſuch as theſe your daily and hourly requeſts, Create in us a Clean Heart, O Lord! and renew a right Spirit within us; waſh us throughly from our Wickedneſs, and cleanſe us from our Sin; Purge us with Hyſop and we ſhall be clean, waſh us and we ſhall be whiter than Snow; Purifie our Hearts, and ſearch89 throughly if there be any Wickedneſs in us. And ſince your Prayers have no expreſs promiſes of a ſucceſs, unleſs your own Endeavours back them, take up Holy Job's Reſolution of making a Covenant with your Eyes, that you will not look upon a Maid: And with David keep your Mouth as with a Bridle, that you offend not with your Tongue: Let your Hearts be filled with Chaſt deſires, and your Minds employed in Contemplating on the Goodneſs and the Mercy of the Lord which ſhould lead you to repentance: Let your hands be pure, and ſo lift them up to the Throne of Grace; and turn your Feet into the ways of Righteouſneſs. Eph. 6.13, 14, 15, 16.17.Thus being Arm'd with the whole Armour of God, your Loins girded about with the Truth, and having the Breaſtplate of Righteouſneſs; being ſhod with the preparation of the Goſpel of Peace, and taking above all things the Shield of Faith (whereby you will be able to withſtand the fiery Darts of the Devil) and the Helmet of Salvation, and the Sword of the Spirit; you will be the better able to grapple againſt your Luſts, and be guarded againſt a Relapſe, which oft proves more dangerous and deſperate than the diſeaſe.
9thly, The Laſt Antidote commonly preſcribed againſt Uncleanneſs is Marriage. By this holy Ordinance God has taken off all reaſon of Complaint, and the Oppreſſion, Tyranny, Injuſtice, and all other Invectives caſt upon the Deity for implanting in Man ſuch Naturals which muſt be ſatisfied, and for prohibiting the fullfilling of theſe by Expreſs Laws, are quite wiped away; the Murmurings and Imputations of Cruelty, Severity, and the like are here ſilenced: And if the Letcher after ſuch a Liberty90 granted, ſhall continue in his Unlawful Amours; if he ſhall forſake his own to Climb up into an Adulterous Bed; He has no plea drawn from the ſtrength of Inclination, the bent of his Conſtitution, or the like, to excuſe himſelf withal, not can he Charge the Sin any where but upon his own Corrupted and Vitiated Will. St. Paul ſeems to intimate as much, and declares this Honourable Inſtitute was appointed to avoid Fornication. Not is it enough to forbear all unlawful and forbidden Embraces, nor even to abſtain from what is Phyſically, as well as Morally, Evil; but Even our allowed and warrantable Enjoyments muſt (like Phyſick) be taken moderately and with caution, leſt our Remedy prove our Poyſon. He that thinks becauſe he is in lawful Circumſtances, he may give his Luſts their full Swing, deceives himſelf; for that in Marriage a Man may be guilty of Senſuality is paſt diſpute. 'Tis unqueſtionably true, that whoever tranſgreſſeth the Principal end of Marriage, viz. of Glorifying God, and ſubſervient thereto thoſe of Propagating our kind, of maintaining Mutual Society; and avoiding of Unlawful Luſts, has paſſed the boundaries of Nature, Reaſon and Religion all at once.
In the entring upon ſuch a Sacred Rite, there are many things to be obſerved, and ſeriouſly conſidered, both by the betrothed Parties and their Friends, in order to have the Marriage ſucceſsfull and made in Heaven firſt, before the ſtriking, of Hands, and the Plighting of Troths here on Earth: and for want of the due Conſideration whereof ariſes ſo many Unhappy Matches, Family Diſturbances, and Civil Broils; ſo frequent Separations91 from, and Pollutions of the Conjugal Bed, which every day happen afreſh in the World. I ſhall but juſt touch upon theſe Neceſſary Precautions, and ſo conclude this particular of Uncleanneſs.
As for you who have Adult Children of your own, or elſe are Guardians to ſuch; Beware of debarring them from entring into the ſtate of Matrimony, when either their Years, their Inclinations, their Affections, and their other Circumſtances require the ſame: Conſult your Pupils in all reſpects, and be not (more than prudently) urgent in diſſwading them from their own, or in perſwading them into an Approbation of your Choice: In diſpoſing of them, have an Eye more upon their Temporal Happineſs, and their Eternal Good, than upon the Flattering Proſpect of their being Noble, Rich, or Great: Covet not to Marry your Sons or Daughters, or any other Relations committed to your Truſt, into Families of a Higher Rank than your ſelves, and deſpiſe not to Match them with thoſe of a Degree lower than you, eſpecially where the Virtue and Generoſity of the perſon can toſs your lighter Scale of Birth and Fortune up to the Beam.
As for the Young parties, I deſire they would not take ill the following Advice, before they put on the Wedding Suit, which will not coſt them ſo much, and perhaps do them more Service. Be ſure then to avoid all Haſty, ſudden, and Unpremeditated fits of Paſſion: Love not for Luſts ſake, and Idolize none for their Beauty, Wit, Strength and Fortune, leſt your Affection be no more than Skin-deep; call in Wiſer Heads to adviſe in ſo Weighty a Cauſe, and if your Modeſty or any other reaſon will not admit you to ask your Friends advice therein, yet92 be pleaſed to think God worthy to be of your Council: In a word let no Object Charm you but what has the Lineaments of Virtue, and the Endowments of a Noble Mind, which with, or without the outward Qualifications, are of force only to Captivate our Souls. Hence it is that we perceive the Love, grounded upon theſe External Objects only, to be ſhort-liv'd and Tranſient, ſoon Hot, and ſoon Cold; laſting no longer than the Object appears to be Beautiful, Strong, Witty and Wealthy, and growing Nauſeous when Impotency, Wither'd Age, or Poverty over-takes them, and often before: whilſt the more ſubſtantial Love, founded upon and raiſed by the inward Ornament of the Mind, gives Life to the Love of outward, and maintains its own Flame within, when all the Fuel adminiſtred from without is taken away. This Noble Intellectual Love Unites and Conſolidates the Parties tho' in Rags and Poverty, tho' in Gray-Hairs and Wrinkles, and breaths after a Union beyond this and the Grave. This is that Love, we ſhould be all inflamed with, and deſire to Contract with each other, not becauſe we have Painted Faces, and a handſomer piece of Clay for our Share than others are Moulded into, or becauſe we have more of Giddy Fortunes Favours; but becauſe of thoſe inward Ornaments of Piety and Devotion, of Sobriety and Temperance, of Modeſty and Humility, of Chaſtity and Charity, of Meekneſs and Affability, which ſet off the ſubject in which they are inherent with ſuch invincible and irreſiſtible Charms, as no being above a Brute can forbear to be inamoured with.
Of the Profanation of the Lord's Day. CHAP. IV.
The Reaſons of keeping Holy the firſt Day of the Week inſtead of the Seventh. The Lord's Day, How and by whom profaned, viz. I. By neglecting the Publick Ordinances of the Church. II. The Private Duties of the Family. III. By Exerciſing our ordinary Callings thereon, whether by our ſelves, our Servants, or our Beaſts. IV. By publickly Expoſing to Sale. An Objection anſwered, and what Works are Lawful to be done. V. By works of the Fleſh, ſuch as (1.) Tipling, (2.) Feaſting, (3.) Gaming, (4.) Dancing and Singing, (5.) Country Revellings and Riots. And earneſt Expoſtulation and Exhortation for Celebrating the Lord's Day: Rules for it, viz. 1. Preparation on the Eve. 2. Frequenting the Publick Ordinances of the Church. 3. Family Duties. Motives thereto drawn from the benefits of obſerving it; and the Miſchiefs of Profaning it both to Private Perſons, and to the Publick.
THat to ſerve the Inviſible God (by whom we Live, Move, and have our Being) in the whole courſe of our Lives is a main End for which we were Created: That every Day and Hour ſhould be Holy unto the Lord; that we ſhould have the Fear of Him always before our Eyes: That every Moment of our time is truely His, is indiſputable. But foraſmuch as we are but Men, in a little lower94 degree then thoſe Bleſſed Spirits whoſe task and Happineſs it is to be employed continually in Contemplating, Adoring and Praiſing their great Creator; and whereas ſince the Fall we are placed in ſuch circumſtances as require the ſweat of our Brows, and the Expence of a great part of our time in the procuring the Neceſſaries of this Life; we cannot ſo readily beſtow all our hours on Religious Exerciſes. Nor doth God require we ſhould, but diſpenſes with the greateſt part of our Lives, and only appoints a ſeventh part of the whole for the more Solemn and Immediate Acts of Divine Worſhip; and is pleaſed ſo to Order it that every Action in our Ordinary Callings may be ſuch as may Glorifie our Father which is in Heaven: Our Fields and Gardens, Our Shops and Studies, Our Dining-Rooms and Cloſets may be all Sanctified by a Religious and Holy Life: Sobriety and Modeſty, Temperance, and Moderation may make our very Diverſions and Recreations Holy. But then we are not to ſtick here, our walking with God in the Private Duties of our ſeveral ſtations, Exempts us not from the Publick Adoration of Him in the Congregation of the Faithful. For as the Lord of Hoſts has been nearly conce•ned in appointing the Perſons by Whom, the Manner How, and the Place Where, ſo has he ſhewed no leſs Regard in aſſigning the Time When, he will be more peculiarly Worſhipped. This He did at the very firſt Creation, ſanctifie the Seventh Day reſting thereon from all His Works which he had made; and to the Jews he appointed a Seventh Day to be kept Holy. So great a Veneration was〈◊〉b•the M•ſai•Law beſtowed on that Myſtical〈◊〉, that every Seventh Year was appointed for a95 Sabbath of reſt; and every Seventh of theſe Sababaths of Reſt was a Jubilee unto the People o Iſrael.
2. The Reaſons for keeping the Firſt Day of the Week Holy, inſtead of the Seventh, conſidered.I ſhall not here run into needleſs Diſputes about the Changing of the Sabbath from the Seventh to the Firſt day of the Week, Reaſons for it in a Chriſtian Nation are ſuperfluous; and it is to be obſerved none cavil ſo much about it as thoſe, that would be glad, if there were no time at all allotted for thoſe Sacred Solemnities. 'Tis true, there was ſome Scuffle in the Primitive Times in the Eaſtern and Weſtern Churches about this Matter, One keeping the Jewiſh on the Seventh Day of the Week, the Others obſerving the Chriſtian Sabbath on the Lord's Day, the firſt of the Week: but the general Aſſent that was given by all the Church ſoon after, ſhewed the Celebration of the Lord's Day to be of Apoſtolical Inſtitution, and not ordained by Human Tradition. For a ſcrupulous Conſcience (if any ſuch there be in this Profane Age) it may be ſufficient to conſider, that the very Jews did not obſerve the preciſe Numerical Seventh Day from the Creation, but a Seventh, counting from the Day of their Deliverance from the Land of Aegypt: Nor could they be ſo ſtrict in Sanctifying preciſely their own Seventh Day, ſince after the Commandment was written, the Sun ſtood ſtill for the ſpace of a whole Day on Gibeon, and went back 10 Degrees in the time of Hezekiah: But beſides the uncertainty the Jews were in themſelves, of keeping their Sabbath on a preciſe Day, there is another Conſideration which renders it96 impoſſible for all Nations to keep the ſame Sabbath all the World over at one inſtant of Time, and that is the Diverſity of Meridians, and the inequality of the Riſing and Setting of the Sun, which cauſeth the Days in one place to vary from what they are in another, in ſome 6, in others 12 Hours difference. The reaſonableneſs of Tranſlating the Sabbath from one Day to another will appear more, if we conſider the many Memorable Paſſages of the Old Teſtament which ſhadow out this Change unto us, as well as thoſe Remarkable Inſtances of the New, which all happened on this firſt day of the Week. On this Day God began the work of Creation, to build the curious Fabrick of the World, and to Form all Beings out of that Chaos in which they were at firſt involved; and it is very probable he deſigned as much Honour ſhould be paid to the Memory of this great Day, as of That in which he had finiſhed all: On this Day (as a Hebrew Author Obſerves) the Cloud of God's Glorious Majeſty ſat firſt upon his People, then did Aaron and his Children firſt enter upon and Execute their Prieſthood; and thereon did God firſt ſolemnly Bleſs his People Iſrael. This is the Day (as David Propheſying of the Reſurrection of Chriſt teſtifies) which the Lord has made, let us rejoyce and be glad therein. And how great, wondrous and aſtoniſhing things were done on this Day under the Goſpel diſpenſation? It was on This day that Chriſt finiſhed the Glorious Work of our Redemption, and roſe again from the Dead for our Juſtification. On this firſt Day of the Week did He appear after his Reſurrection to his Diſciples ſeveral times; On this Day fell the Holy Ghoſt upon the Apoſtles as97 they were aſſembled together; and at the ſame time upon St. Peter's Sermon were there added no leſs than three thouſand Souls to the Church; On this Day was it that the Diſciples afterwards met frequently together to break Bread, and to lay up their Charitable Contributions for the uſe of the Poor.
3. The Lord's day How and by whom Profaned.Theſe things being premiſed, I proceed to conſider how Shamefully and Odiouſly the Solemnities of this Day are ſlighted, derided, and Profaned by this our Corrupt and Diſſolute Age. And herein I could wiſh the Openly Debauched and Licentious perſon were the only Delinquent. But alas! if we deal Impartially, we ſhall find many of thoſe, who ſeem to look Wiſely, and would be angry if you called them by any other Name than that of Chriſtian, to be deficient enough in this reſpect. They tell you Judaiſm only required ſo ſtrict an Obſervation of the Sabbath; that Chriſt the Lord of the Sabbath has remitted that rigour with which the Moſaic Law obliged its followers; That it is Puritanical, Enthuſiaſtick Zeal which ſpurs on ſome to be ſo Religiouſly given on this Day.This is no invented Account grounded upon a mere Hypotheſis, but what is to be ſeen by every Days Experience: And if none elſe can bear me Witneſs of the truth hereof, yet I might appeal to ſome Judicious Mens Opinions, who have declared the Suppreſſing of the Profanation of the Lords-Day to be triffling, Nugatory, and little leſs than a Grievance to the Subject. So little is the Concern which Men now a-days have for God and Religion; and ſuch98 ſlighting thoughts do they bear to the Divinity of the Lord's Day. I know not what Church allows ſo much Licentiouſneſs thereon, ſure I am the Church of England is far from it in her Doctrines and Diſcipline, let her pretended Followers uſe their Chriſtian Liberty for a Cloak of Wickedneſs as long as they pleaſe.
4. Who can forbear lamenting the ſad Degeneracy and Apoſtacy of the Age, wherein to reform from Superſtition is to run upon the other Extream and be Profane, wherein the Cure of Phariſaical Hypocriſie conſiſts in being openly looſe and Debauched, wherein to plead for the Keeping holy the Lords-Day is Malepertneſs in the Miniſter; Cant, Impertinencie and Presbyterianiſm in a Private Perſon? But notwithſtanding all this I ſhall purſue my deſign in tracing the Profane and Irreligious in all His By-Paths and tranſgreſſions, to lay open the ſeveral Ways by which he Violates this Holy Inſtitution, and drive him or ſhame him if poſſible into the Power, as well as the Form of Godlineſs.
5. One would think in Complaiſance to the faſhion, and in Conformity to the Cuſtom of the Country wherein they Live,The Lords-Day is profaned. Firſt by neglecting to c•me to the publick Ordinances of the Church. there ſhould be none but what went to one Aſſembly or another, but we have too many who neither go to Church, nor to any other place of Divine Worſhip tolerated by Law on that Day. Can't God, (ſay they) be ſerved as well at Home, as in the Publick Congregation? Will not our Reading a good Book99 profit as well in our own Houſes, as the Hearing of a Sermon in the more frequented Oratories? Will the Churches contain the confluence of Auditors? Will our Abſence or Preſence leſſen or augment the number of the Faithful? Had not we better tarry away than go with unprepared Hearts, to fleep or ſtare away the time?Such as theſe are the Evaſions made now a-days by many: but, (Poor Creatures!) little do they conſider who it is that ſuggeſts thoſe Idle Reaſonings into them, elſe they would ſee clearly that 'tis Gods Command that we, by keeping Holy this His bleſſed Day, might meditate on his Glorious Works of our Creation and Redemption, and learn how to know and to keep all the reſt of his Holy Laws and Commandments. This is the Market-Day of our Souls, and where ſhould we go to buy the Food of Angels and the Waters of Life, the Wine of the Sacrament, and the Milk of the Word of God to feed our drooping Souls, but at thoſe Ordinances where they are to be had without Money, and without Price? Where ſhould we receive the precious Eye-ſalve to Unſcale our benighted Eyes, and heal our Spiritual Blindneſs, but from thoſe Spiritual Phyſitians? How can our wounded Conſciences, and troubled Spirits, and broken Hearts be cured of their Maladies, unleſs we come there where the Balm of Gilead drops from the Lips of the Preacher? Beſides in this publick Ordinance of the Church we own God to be not only the Lord and Maker of every Individual perſon, but to be the Head of the Myſtical Body, to be the Sovereign over the Univerſal World.
1006. There are others who are conſtant in the Publick Congregation,Secondly, By neglecting the Private Duties of the Family. make as it were a Conſcience of going Morning and Evening to Church; but then this is all they think is required at their Hands. If you ſhould tell them of Repetition, Meditation, Family-Duties, Catechiſing, Exhorting, &c. They muſt beg your Pardon there. They do not deſign to make the Lord's Day a Burden to them. They will not turn their Houſes into Conventicles, They will not be Righteous over much, they muſt be excuſed from being ſingular: And they will not differ from their Neighbours.This and the like Language you ſhall be ſure to find from moſt. For (God knows) to the ſhame of Chriſtianity, Men are ſo ſtupid and cold; ſo Luke-warm and indifferent in their Great Concern, that it is well if a Prayer be ſaid in a Private Family Once a Week: And what is more to be lamented, That is wanting alſo in moſt Houſes. And when the Maſter of the Houſe is ſo remiſs, no wonder if the Servants and Children trifle away the Remainder of the Day; and after His Example, grow as unconcerned in their Private and Cloſet Duties, as he was in the more publick Ones of His Family. Nay more; it is to be feared he himſelf is as ſeldom in Secret, as he cares to be Openly Good and Pious. I would not be thought Uncharitable, and therefore leave the Judging of their retired Thoughts to Him whoſe only Juriſdiction it is to know and diſcern the Secrets of all Hearts; and paſs on to the Conſideration of the next way, by which men may be ſaid to profane this Holy Day, viz.
1017. By following the Works of their Ordinary callings either by themſelves, their Servants,Thirdly, The Lords-Day profaned by following our Ordinary Callings by Our ſelves, Servants, or Beaſts. or their Beaſts. If the neglect of Sanctifying the Lords-Day by our Publick and Private Duties be a Profanation thereof, How much more then is it profane to violate it by any ſervile Labour or forbidden vocation? It is the Expreſs Letter of the Command, that on this Day we ſhould do no manner of Work, neither we, nor our Sons, nor our Daughters, nor our Men-Servants, nor our Maid-Servants, nor our Cattel, nor the Stranger that is within our Gates. How then ſhall they Anſwer the Outfacing of ſo ſtrict a Command, who ſhall preſume contrary to both God's and Humane Laws to follow their Ordinary Imployment thereon, whether by Themſelves, their Servants, or their Beaſts? And with theſe I muſt beg leave to Expoſtulate a while. Are not ſix Days enough to beſtow on this World, and the Concerns thereof? Cannot you ſpare one day in Seven to ceaſe from your Labours? Will you be ſo cruel as to give your ſelves no reſpite from the fatigues of Toyl and Buſineſs? Shall the Ten Commandments, and the Conſtitutions of a Chriſtian Government be kinder to your Nature, and more Compaſſionate thereto than you your ſelves? And is it not enough to afflict your own Bodies and rob your own Souls of that Spiritual Nouriſhment, but you muſt lay burthens upon your Servants, and deprive them of that Advantage which they might reap by the Religious Obſervation of this Day. 'Tis ſad to reflect upon the many Unfortunate Servants who are Articled under102 ſuch Pagan-Chriſtian Maſters, and I cannot forbear beſtowing a Sigh and a Tear or two at their unalterable Calamity. For this our Metropolitan City, without looking further, can furniſh us with many Hundreds (I wiſh I could not ſay Thouſands) of thoſe Unſanctified Wretches, who having not the fear of God before their Own Eyes, care not how little thoſe that do belong to them are inſtructed in the Points of Religion. And as they are for cutting off all other Opportunities of their growing in Grace, ſo are they carefull to debar them of This ſeaſon of improving themſelves therein by Sanctifying the Lords Day. Thus is the Miſerable Young-man, by a Seven Years irreligious Courſe of Life, become at laſt as Stupid and Profane a Perſon as his Maſter before him: And when out of his Time it is ſeldom that ever he recollects himſelf, but deals as hardly with his own Apprentice. And can we expect the Profane Wretch would be more merciful to his Beaſts? No certainly, He would uſe them as hardly as his Servants, were not the Laws of our Land ſtrict in the reſtraining of ſuch unaccountable Cruelties. And truly it is as much as the Magiſtrate can do, to keep the Traveller from his unneceſſary Journeys, and to debar the Hackney-Coaches from plying in our very Streets on the Lords-Day.
8. And Here I cannot but wiſh the Gentry would forbear their viſiting the Churches in State, and contrive a better way of going thither then in their Ceremonial Chariots. 'Tis true, their Beaſts may not be put to hard Service, but then their Coachmen, who have Souls as precious in the Eyes of the103 Lord as any others, loſe the Priviledge of the Publick Ordinances by being forced to attend and look to their Coach and Horſes at the Church doors. I ſpeak not this to affront any, but only to put them in mind of contriving ways (if they muſt be Coached to Church) ſo to diſpoſe of their Coach and Horſes, that their Servants as well as Themſelves may have the Benefit of ſerving their Common and Great Maſter
9. But to return, there is (beſides this of Labour) another way by which the Lords-Day is profaned,Fourthly, The Lords-D•y profaned by publickly Expoſing to ſale. and that is by publickly Expoſing Goods to ſale thereon. This is that which Righteous Nehemiah could not endure, when he contended with the Rulers of Iſrael, and would not ſuffer the Carriers nor the Merchants of the Land to bring up their Wares to Jeruſalem on the Sabbath-Day, Neh. 13. And how ſmall a Matter ſoever it may ſeem to ſome in our times, yet by Him it was reckoned the cauſe for which God plagued Iſrael, and ſuffered them to be led Captive intO a ſtrange Land. And without doubt our Legiſlators of the Laſt Age, and the Beginning**Statute 29. Car. 2. of this, were of Opinion that the ſuffering the leaſt Ware to be ſold off on the Lords-Day would prove an Introduction to a greater Profaneneſs: which made them prohibit the Expoſing of any Commodity to ſale thereon, upon the Forfeiture of all ſo Expoſed (be it of never ſo great a value) which was to be ſold, and the Money converted to the uſe of the Poor. And truly they who now take it ill, ſhould they for the ſelling of a Trifle104 be forced to pay the Penalty which the Statutes of our Land require, will hereafter think that Puniſhment eaſie and Light to what they ſhall then feel from the great Lawgiver, when they ſhall give up their Laſt accounts.
10. And here ſome one may ſay;An Objection Anſwered, and what Works may Lawfully be done on the Lords-Day. Sure this muſt be ſome Puritan; How ſtrict he is? What will be allow nothing to be done this Day? Muſt we do no manner of Work thereon? Does God require we ſhould be tyed up from all Motion and Action, but that of the Soul and Spirit? Is it not better to Work than Sin on this Day? To which I reply, Ex Confeſſo it muſt be granted that there are three ſorts of Works which the ſtricteſt Chriſtian may on this Day perform, viz. Works of abſolute Neceſſity, not fained or which might have been done the Day before, or may be done the Day after: Works of Charity; and laſtly, Works of Piety. Beyond theſe, none may lawfully uſe his Chriſtian Liberty; Nor did our Saviour relax any thing of the ſtrictneſs ſave in theſe reſpects. As to that, whether it is not better to Work than to Sin on this Day; True it is, Saint**In tit. Pſ. 91. Auſtin's Opinion is ſo, affirming that it is better to Plough than to Dance on the Lords-Day. But then it is not thence to be concluded, that the Greater deſtroys the Leſs, or that the Guilt of Profaning this Holy and Bleſſed Day by our Ordinary calling is leſs in its own Nature, becauſe it can be Violated by a more Horrid and aggravated Sin.
10511. But to proceed, if the doing that upon this Day,Fifthly, The Lords-Day profaned by the Works of the Fleſh, ſuch as are, firſt, Tipling thereon. which at another time is both Lawful and Neceſſary to be done, be ſo great an Offence (as certainly it is;) How extreamly muſt the Crime be aggravated when we do that thereon, which is Unlawful, or at leaſt Unneceſſary to be done at any other Time? Such as the Works of the Fleſh, to wit; Carouſing, Feaſting, Dancing, Singing, Gaming, Rioting, and the like. Tho' the Naming of theſe is abominable to any ſerious Man, yet the Practiſe of them is ſo Univerſal and Common, that there is a Neceſſity, as it were, of inſiſting ſome time upon each of them.
12. 'Tis ſtrange methinks that Men ſhould be ſo abſurd as to imagine the ſmall ſervice they pay to God by an Hour or two upon a Sunday, ſhould tolerate them in ſerving of Sin and Satan all the Day and all the Week after. Yet it is too true to need any Demonſtration, that moſt, eſpecially of the Inferiour Rank of Men, are no ſooner out of a Church, but ſtrait you find them in an Alehouſe or a Tavern; where they do not, as they pretend, go only to ſatisfie their Natures, but to ſpend, on that their Idle Day, all the Profit and Gain of the foregoing Week. An Intolerable thing this! And a Profanation not to be endured in any Civil much leſs in a Chriſtian Society, notwithſtanding the Cry of all the Ale-Houſe-keepers and Vintners to the Contrary: Who will give out (where their Complaints can be admitted the Hearing) that the Suppreſſing of Tipling on the Lords-Day would tend Immediately to their106 Ruin and Deſtruction. But better it is they ſhould Murmur, than that the whole Land Mourn; better they ſhould loſe the taking of Pounds, than ſo many Wives and Children ſhould be undone and Periſh by reaſon of the Extravagancie of the Man. Will thoſe Inn-keepers and Vintners ſupply the wants of the Indigent Wife and Children, when they are by their means reduced to beggery? Will the Hoſt or Hoſteſs exchange their draughts of cold Water for a Cup of ſmall Beer? No, it is certain the Man himſelf ſhall not be welcom without Money in his Pocket, tho' he has ſpent his All to Enrich them, and Mortgaged his Eſtate to the Tap and Tankard.
13. Another ſort of Profanation of this Holy Ordinance is by Luxurious Feaſtings,A ſecond Work of the F•eſh, is Feaſting on the Lords Day. and Voluptuous Entertainments, too common on this Day. It is true this Day is a Feſtival, but ſuch a One as ought not to be Dedicated to any but to the Memory of a Crucified Redeemer. A Feſtival indeed it is, in which the Soul (not the Body) ſhould be Glutted with good things: in which we ſhould ſtrive not for the Meat which periſheth, but for that which endureth to Everlaſting Life; in which we ſhould thirſt after the Living Water, and Hunger after the Bread of Life which is able to make us Live for ever. The ſincere Milk of the Word, the Fleſh, and Blood of a Dying Saviour are indeed Dainties and Repaſts, which every faithful Soul is ſatisfied with, and Breatheth after. But Gluttony and Gormandizing, Pampering and High-feeding, are but pitiful ſubſequents of a Morning Sermon, and worſe Preparatives for an Afternoons Lecture. Were107 Hoſpitality and feeding the Poor at the Bottom of thoſe Feaſts, there might be ſomething ſaid in Excuſe thereof. But foraſmuch as the Coſt and Luxury of the Treats is but barely to keep up Mutual Correſpondence, and to return former Entertainments, they might be very well let alone till ſome more ſeaſonable Time. All that I can conceive may be alledged in favour hereof is, that the Sanctity of the Day may have ſome Influence upon the Gueſts to keep them within the Bounds of Sobriety and Temperance. But alaſs! there is no ſuch Notice taken, nor has it any Influence to with-hold the Epicure from his Exceſs, as is evident enough to any who have been at thoſe Luxurious Tables. And what is the mind, after ſuch Repletions, good for? Can the full fraught Stomach forbear ſending up its fumes into the Drouzie Head, which cannot hold from ſleeping one ſingle Hour? No certainly we find the Unhappy Creature, tho' he has ſo much grace left to come to Church after his Epicurean Dinner, yet overtaken with ſleep before Prayers be half ſaid, and in his Slumbers before the Miniſter has named his Text twice over. And can we think God is well pleaſed with ſuch a Man's Sacrifice? Can the moſt Charitable Chriſtian now living allow ſuch a ſtupid Soul to have Sanctified the Lords-Day aright?
14. But to prevent this, Others are ſo cautious as not to go to Church at all;A Third work of the fleſh is Gaming on this Day. and the Cloth removed, they betake themſelves (to what they then are moſt fit for) to Softneſs and Effeminacy, to Gaming and Dancing, to Singing and telling of Idle Stories. 'Tis very well known how108 many (I wiſh I could not ſay of the Higher Rank of) Men ſpend the Cloſe, if not the greateſt part of the Lords-Day: Not in Reading and Meditating, not in Inſtructing and Praying with their Families, but at Cheſs or Tables, at Cards or Dice. I would very willingly know whether their Time is ſo much Employed on other Days, that they are ſo forward to ſet this Day apart too for their Sports and Paſtimes. Shall the Devil not only Engroſs the Week-Days, but have the Sunday ſpent in his Service too? Strange and Horrible this! That Men ſhould be ſo Inſatuated and Enſlaved; ſo Bewitched and Inveigled to their Idle Pleaſures, as to beſtow all their time both ſecular and ſacred upon them.
15. But this is not all, to fill up the meaſure of Iniquity they muſt have their Anticks and their Merry ſtrains on this Holy Day. A fourth Work of the Fleſh is Dancing and Profane Singing on this Day.They cannot go to Bed without a Song or a Dance to refreſh their drooping Spirits. Poor Hearts! They have been fatigued with the long and tedious Duties of the Day, have with patience undergone the Burthen thereof; and attended (till they were weary) to Mr. Parſons Diſcourſe of an Hour long: And muſt they be debarred from a harmleſs Diverſion, which hurts no body, and is an Offence to none but meddling Fools, and unaccountably-ſcrupulous Puritans? Perhaps this might be tolerable, were it not attended (as is moſt commonly) with Maſqueradings and Balls of half a Nights Continuance. But ſhall ſuch Farce and Sonnetting go down? Shall ſuch Fooleries and Apiſhneſs make up the Concluſion of the Sunday? Shall Singing of Divine Anthems,109 Hymns, and Spiritual Songs, ſo much recommended by St. James, and ſo much in uſe among the truly merry-hearted Primitive Chriſtians be abus'd, ridicul'd, and laid aſide by moſt? And ſhall the Melodious Harmony of the Saints, and the Conſort we may hold with the Heavenly Hoſt be Converted into Obſcene Modern Songs, which would not take at any other time, were it not for the Pandariſm of a Muſical Compoſure?
16. But as yet we have ſeen but the beſt part, the fouleſt is ſtill behind, what I have ſaid of the two laſt ways by which the Lords-Day is profaned, to wit,The laſt way w•ereby the Lords-day is profaned, viz. By Country Revellings and Riots. by Singing and Dancing, is what the Civilized Citizens and more Gentile Courtiers are guilty of: But if you ſtep into the Country, you will ſee Franticks as well as Anticks on this Sacred Day. No ſooner is the Evening-ſervice over, but you would think Hell it ſelf were broke looſe, and that every Pariſh and Village were a Univerſal Bedlam. They are Sober indeed who keep Houſe, and paſs away the time in ſome idle Romantick Diſcourſe, and are not ſeen with the more Licentious Multitude. But good God! What Routs and Diſorders, what Cudgel-playing, and Wreſt-ling, what Races and Foot-Ball Matches are ſet on foot in their open Fields on this Great Solemnity? Dancings and R•vellings, May-games and Wakes are ſo Cuſtomary that if you offer to ſuppreſs them, you incroach upon the Priviledge to the Subject. Nor is this their Practiſe only on a Licentious Carnival, or a Jovial Whitſuntide, but on every Sunday in the Year. Not110 is it the Cuſtom of any peculiar Place, but almoſt of every Village, Diviſion, Hundred and County in the whole Kingdom. This Peſt reigns in every Air, this Plague is Predominant in every Clyme, and this Profane Infection has taken hold of every Quarter and Corner of the Nation.
17. But Brutes that you are! How unreaſonably do you ſtyle your ſelves Chriſtians,An earneſt Expoſtulation and Exhortation for the duly Celebrating the Lords Day. when as you do that on the Lords-Day which a Modeſt Heathen would bluſh to do at any time? Are there any Pagans in Nature worſe than your ſelves in Practiſe? What is it you think of? Are your Sports and Paſtimes, your Routs and Revellings all the Evening Sacrifice God is like to have at your Hands? Will thoſe be an Incenſe of a ſweet ſavour unto his Noſtrils? Is God the Maſter of your time, and are you accountable to him for All, and muſt the more precious Minutes thereof be Squandered away at this Rate? Can you find no leiſure Hours from your Buſineſs to recreate your Bodies, but the day which the Lord has ſet apart for himſelf? Muſt that be your Vacation, your Play-day? Ʋngrateful Wretches that you are! Had God deſired ſome Great thing at your Hands, could you have denied him, ſince your Breath, your Lives, your All, are of and from him? And can you, when he only bids you remember the Seventh Day to keep it Holy, find tricks and ways how to rob him of his right in that too? Monſters of Ingratitude! Where is your Love, where is your Du•y, where is your Thankfulneſs, and where is your Obedience to that Being by whoſe Permiſſion111 alone it is that you breath out of Hell one Moment? What hinders but you may be Zealous in Obſerving this Sacred Day? Are you afraid the Church will diſown you for being righteous overmuch? Are there any ſtronger Encouragements to be Zealous unto good Works, than what are to be found within her Boſom? Is it a diſgrace for a Church of England-Man to be ſtrict in obeying God's Commands? Is the Name of Preciſian, Singular, or Puritan ſo powerful to frighten you from walking according to the Precepts of our Bleſſed Saviour? Are you afraid or aſhamed to be His followers? Why than do you affix His Name before yours? And take it as an affront if you are called by any other Name than that of Chriſtian? Be perſuaded than to be Chriſtians indeed, to bear a Reverential Zeal and Fear to all that belongs to God, to his Attributes, to his Name, to his Word, to his Works, and to his Day. For the Celebration of the Laſt of which, take theſe following Rules.
18. Some Rules laid down for the right Obſervation of the Sabbath. Firſt, Preparation on the Eve.Prepare thy Heart for this Great Solemnity. If there was ſo much Devotion and Decorum, ſo much Preparation and Cleanſing requiſite for the Receiving the Law, the Approaching the Ark, and the Entring into the Tabernacle, and they were puniſhed with Death who were raſh and Unprepared in their Approaches; How much more ſhould we provide our ſelves for the partaking of the Holy Myſteries under the Goſpel Diſpenſation? And how dangerouſly Guilty are thoſe who heedleſly and raſhly run into thoſe Holy Ordinances? Keep thy foot when thou goeſt into the112 Houſe of the Lord, is Solomon's advice; and it was not the not Waſhing of the Hands, but the unclean, unpurified Heart that our Saviour condemned in the Phariſees. He that ſo uſes the world as tho' he uſed it not, and has God always before his Eyes, is a continual Sacrifice, and needs not much blowing to raiſe up his Soul into a Flame. But the Carking Worlding, who all the Week is faſtned to this Earth, ſhould take ſome time to diſintangle his thoughts, and make them ready for Spiritual Objects. He would do well to leave off his Buſineſs as early as conveniently he can on the Eve of every Lords-Day: to call himſelf to account, and ſee how caſes ſtand betwixt God and his own Soul. He would do well to retire into his Chamber, to commune with his own Heart, to ſearch it throughly, and to examine whether he be ſenſible of that Majeſty before whom he muſt on the Morrow appear. 'Tis for want of this Premeditation that the Heart reliſhes Spirituals ſo ill on the Day they are offered to it; that it is ſo ſoon cloyed and glutted with ſacred things, which had the Mind been prepared would have lain well upon, and been eaſily digeſted by the Soul.
19. Having thus provided for the Approaching Solemnity, and made His Addreſſes in His Cloſet to the God who hears in Secret,Secondly, Frequenting the Publick Ordinances of the Church. He will find it no ſuch Difficult matter to be preſent at, and demean himſelf decently and devoutly in the Publick Ordinances of the Church; and to ſtay them out were they ſomething longer than they are. And here the Devout Soul needs not to be admoniſhed, tho' the Lazy, unprepared113 and unſanctified Hearts ſhould be put in Mind, to conſider in whoſe preſence it is that they then appear: that they may be ſtruck with an awful Reverence, and an humble Fear of that Majeſty with whom they then and there more immediately converſe. It is the Aſſembly of the Saints, the Congregation of the Faithful, the Confluence of God's Elect, a Choſen Generation, a Royal Prieſthood, a Peculiar People, a Holy Nation, that they then and there repreſent, to ſhew forth the Praiſes of him who hath called them out of Darkneſs into his marvellous Light. 1 Pet. 2.9. Oh how ſhould ſuch thoughts inflame them to lift up pure Hands, to caſt up pure Eyes, to dart up pure Affections, to lift up a clean Heart, and to pour out Holy Prayers before the Throne of Grace! How ſhould ſuch thoughts make them joyn with the Miniſter in that admirable Form of Morning and Evening Prayer the Church in her Liturgy has prepared to their Hands; the Excellency of which appears to none more than to the truly Pious, Fixed, Warm, and attentive Soul! How ſhould they be inflamed with Love, and not only offer up their Prayers, but their Praiſes alſo to that Being who gives them the Cauſe, the Power, and the Faculty to Praiſe! How ſhould they run out to meet God in his Ordinances; to Hearken to his Meſſengers ſhod with the Preparation of the Goſpel of Peace! How would they be Enamoured with the Mercies, ſupported by the Promiſes, and forewarned by the Judgments and Threatnings of the moſt High! How will their Inſtructed Minds, and Informed Wills breath after a Spiritual Participation of the Bread of Life, and the Blood of the Everlaſting Covenant! And in this Myſterious Solemnity a Devout Communicant114 would not come to offer but to receive his Crucified Maſter, he would ſacrifice his Sins, and offer up himſelf a Living ſacrifice Holy, and Acceptable unto God, which is his reaſonable ſervice. He would offer up his Ʋnderſtanding, his Will, his Affections, his Paſſions, his All to be directed, governed and guided by the Royal Will and Pleaſure of Heaven.
20. Were every Chriſtian that goes to Church thus affected (as in ſome degree all muſt be that will ſanctifie the Lords-Day aright) He would not find it ſo difficult to conſecrate the Remainder thereof at Home,Thirdly, By Family Duties. and in his Cloſet. He would not then think it Puritanical or a buſineſs Indifferent, but abſolutely neceſſary and indiſpenſable to take care that He and his Houſe ſerve the Lord, not only in the publick Solemnities of the Church, but in the more retired Duties of the Family. He would not then be aſhamed, nor eſteem it tedious and irkſom, to ſpend the Cloſe in Reading, Exhorting, Meditating, and Contemplating, in Praying to and Praiſing of the Holy, Bleſſed and Glorious Trinity: But would think it his Happineſs, his Joy, and his Delight. For this inward, Spiritual and Caeleſtial Pleaſure I appeal to thoſe who have taſted what a Sweet and Pleaſant thing it is to be thankful, Holy and Zealously Religious on this Day.
Motives for the keeping of the Lords-Day Ho•y,•rawn from the the Conſideration of the Benefits of Obſerving it, and the Miſchiefs of Profaning it both to priv•te Perſons and to th•Publick.21. And if the Charms of this Feſtivity rightly obſerved, be not of force enough to prevail with115 the Profane to come in and joyn with the ſtrictly Pious, yet the Conſideration of the Benefits that Redound from a Due obſervation of the Lords-Day,•nd the Miſchiefs of Profaning it that Infeſt every individual Perſon as well as the Publick will I hope perſwade him to think it his Intereſt as well as Duty to be ſtrict and exact in remembring a Seventh Day to keep it Holy.
22. The firſt Benefit that naturally flows from the due Obſervance of the Lords-Day is the upholding a ſence of Religion in the Perſon that thus Obſerves it. The firſt Benefit of ſanctifying the Lords-Day is the upholding a ſence of Religion in us.It is on this Day that we are taught our particular Duties of Living Soberly, Righteouſly and Godly in this preſent World. It is then Grace is adminiſtred to the Hearers; Grace to aſſiſt them in performing what is commanded, and Grace to reſiſt and avoid the Temptations of doing Evil. Then are we told of a Heaven and the joys thereof laid up in ſtore for all ſuch as truly Love, Fear, Obey, and Believe in God; and are acquainted with a Hell that is prepared for the Unbelievers and Profane. There we have the faculties of our Souls enlightened, our Underſtandings cleared, our Wills rectified, our paſſions ſubjected to our Reaſons, and our Outward in all things made ſubſervient to our Inward Man. It is then we have our Faith, Hope, and Charity, Our Love, Patience, Meekneſs and Humility, Our Sobriety, Temperance and Chaſtity, and all the other Virtues of a Chriſtian and Holy Life revived, renewed, enlarged, regulated and appropriated to their propet Objects. Then (in a Word)116 we Learn to Glorifie God the Father who hath Created us, to adore God the Son who hath Redeemed us, to Reverence God the Holy Ghoſt who hath Sanctified us, and to Bleſs and Magnifie the Trinity in the Ʋnity, who by ſuch myſterious Works of Mercy has brought ſuch mighty things to paſs. And it is then we are exhorted to be Merciful as our Heavenly Father is Merciful, and to Love him becauſe he firſt Loved us; to imitate the Holy Jeſus, to be like him, and to be conformable to his Sufferings, to be Meek, Pure, and Humble as he was.
23. But ſhould we look on the other ſide we ſhall find the D•ſhonouring God in his Day to be the ready Road to the not honouring him in any thing elſe. The firſt Miſchief of Profaning the Lords-Day.It being the Opinion and Obſervation of the Beſt and Wiſeſt of Men, that were the Sanctification of the Lords-Day laid aſide, in leſs than an Age the Chriſtian World would turn Pagans and Infidels. And I am afraid half that time would do the buſineſs effectually. For if we can diſpenſe with ſo ſtrict a Command, what other is it that we can boggle at? The violation of this Precept is manifeſtly the I•let to all the Immoralities Humane Nature is capable of. If we once loſe our Zeal and Fervour for Religion in any one part, we quickly grow Lukewarm in the whole, and at laſt we become quite Cold and Dead, and irrecoverably ſtupid in a continual courſe of Profaneſs and Impiety. Nemo repente fuit Turpiſſimus (ſays the**Juvenal. Poet) but the Wretch never attains to the Height of Wickedneſs ſo ſoon, as when he makes the Profanation of the Lords-Day the117 firſt ſtep thereunto. It is by our Abſence from Holy Duties in Publick that we come to leave off thoſe in Private too; that we loſe our true Notions of the Godhead; that we have but Glimmering Apprehenſions of the Joys and Torments of another World, being taken up only with ſuch as are preſent and affect our Sence; that we think all the Virtues of an Holy Life to be but Sham and Invention; that we eſteem Vices Natural, and to have nothing condemnable in them; that our Hearts become hardened, and our Conſciences ſeared, our Reaſon blinded, our Ʋnderſtandings darkened, our Wills depraved, and our Paſſions Headſtrong. And to conclude, it is from this that our Souls loſe more and more their Original Purity, forget their own Divine Nature, and diſhonour themſelves by ſtooping with the Body to low, baſe, and unbecoming Enjoyments. And no wonder when the Maſter-Beam is removed, and the chief Pillar of the Fabrick gone, but the Superſtructure ſoon follows and falls to the Ground. Nor is it ſtrange the Man ſhould not be able to withſtand the Torrent of Vice, when with his own hand he opens the Sluce, and lets the Impetuous ſtream break in upon him.
24. The next Benefit of Sanctifying the Lords-Day is that it weans us from the eager purſuit of Worldly Things;A ſecond Benefit is the weaning us from this World. This ſolemn Sequeſtration of our thoughts from Earthly, carries them out to Heavenly ſubjects: and by contemplating on the Joys and Glories of another World we loſe our Veneration and Eſteem for this; and by being raiſed above this Worlds Enjoyments we have118 an opportunity of ſeeing what a Point it is we are too apt to doat on, and what mighty Nothings they are which ſo often captivate our Souls and lead them on to their own Deſtruction. By Contemplating of the Crowns and Diadems of the Heavenly Jeruſalem, we moderate our Deſires as to the Conveniences as well as pleaſures of this Life: By Meditating on the Eternity which is juſt ready to Succeed, we are informed of the Inconſtancy and Swiftneſs of this Moment, this Span of time we New enjoy. By Contemplating the Durableneſs of all Caeleſtial Fruitions we come to know that this World vaniſheth away, and the Faſhion thereof is every day upon its Alteration. By Conſidering the Immortality of our better Parts we are inſtructed how Frail, Mortal, and Short-liv'd our Earthly Tabernacles are. To conclude, by being Fixed and Spiritualized, by conceiving right Notions of God, and ſurveying the Charms and Endearments of thoſe Manſions prepared for us above, we arrive to that height of Admiration, Love, and Eſteem, as to account all things but Dung and Droſs that we may gain Chriſt; to breath earneſtly to be diſſolved, that we may be ſettled there, where true Joys are to be found.
25. But then on the other hand, we ſhall find thoſe who ſlight God's Worſhip, ſo tyed down to this World,A ſecond Miſchief is that it makes us do•t upon the things of this World. doating upon, admiring, adoring, and eagerly purſuing after the things thereof: That they cannot ſo much as lift up a thought towards Heaven, their Mind is ſo buſie and fixed upon this Earth. The119 Plummets of Care hang ſo heavy upon them, that they are always groveling here below; and tho they may caſt up an Eye accidentally towards a Coeleſtial Canaan, yet their deſires are ſtill to remain on this ſide Jordan. Nay, ſuch a one is ſo raviſhed with the Delights and Pleaſures of this Life which affect his ſenſe, and are preſent with him, that he has but faint, if any deſires after thoſe which are only Notional and affect the Intellectual Man, being the Subſtance of things Hoped for, and the Evidence of things not ſeen. Hence it is that he cries it is good for me to be here, and is ſo loth to leave the World when the Meſſenger of Death knocks at his Door. Hence is it that he makes him friends of the Mannon of Ʋnrighteouſneſs, and thinks of nothing but of building up Barns and enlarging his Stores, till the Embaſſy comes to him, of Thou fool this night ſhall thy Soul be required of thee. Luke 12.
26. Another Benefit ariſing from the Performance of this our Duty, is that it gives a Bleſſing to our Ordinary Callings. A third benefit is, that it bleſſes our Ordinary Labours.We are ſo far from loſing one day in ſeven, that we gain (if I may ſo phraſe it) ſix days in one. The ſincere Obſerver hereof will tell you the Truth of what I here aſſert by his own Experience; and can witneſs with Joy, that he has not only found a ſerenity and calmneſs of Mind, but a proſperous ſucceſs in all his Affairs of the following Week. And who would not ſerve God one day for his aſſiſting him ſix days in return? What Worldling, if he knew his own Intereſt120 aright, but would ſanctifie the Lords-Day, ſince he may be ſure he ſhall not ſerve God for Nought? That Work muſt certainly ſucceed which is begun, furthered and ended with the Bleſſing of God. His Hand will undoubtedly fill our Induſtry with Good Things, and His Bounty will not ſend our Holy Labours empty away. He will be ready to ſupport us in our Toyl, and bear a part with us in our Burthens, and bring all our Endeavours to Good Effect. He will be with us in our going out, and our coming in, and will take care of our down-ſitting and up-riſing, and will ſurround us in all our ways. And then who can forbear crying out Happy is the man who is in ſuch a Caſe, Yea bleſſed is he who has the Lord for his God.
27. But as for the Ʋngodly and Prophane it is not ſo with them. They may be more eager in the purſuit of the profit of this Life,A Third Miſchief is, that it cauſes a C•rſe on our Private C••cerns. but then if they attain it, it is a Curſe to them, and in the midſt of their Plenty they find no Satisfaction ▪ with the Horſe-leech they crave more, more, more, and ſo on ad infinitum. They cannot Enjoy, tho they may poſſeſs large Inheritances. They may plant Vineyards, but others ſhall eat of the Fruit thereof; they may riſe up early, and ſit up late and eat the Bread of Carefulneſs, but it is but loſt labour, it is but vain, ſince God does not Pronouce a Bleſſing upon their Works And can they expect he will proſper their Labour, who will not ſo as much throw up, with the Congregation, a Sundays121 Prayer for his Bleſſing upon them? Are his Benefits ſo cheap and inconſiderable that they muſt be beſtowed, without a ſeeking for, and that upon the Sinner? No certainly, the Almighty is truly Propitious only to thoſe who Reverence and Honour him in his Name, Word and Day: and tho the Wicked ſhould increaſe his Eſtate, yet his Prophaneſs is that Canker in the Heart, that Worm in the Root which will quickly deſtroy and undermine all.
28. Laſtly, The Devout Soul, who truly celebrates this feſtival, entitles her ſelf to that which ſurpaſſeth all that this World can afford. A fourth benefit is, that it fits us for, and Entitles us to Eternal Happineſs.She enjoys a Heaven upon Earth, and is every day made better and better and makes nearer advances to the State and Perfection of Angels, till at laſt being arrived to that mature degree of Holineſs and Purity, ſhe may be let looſe from this Priſon of Earth, and ſuffered to ſatiate her ſelf with Coeleſtial Joys for evermore. There her holy breathings and prayers ſhall be ſwallowed up with Praiſes and Eternal Hallelujahs. There ſhall ſhe enjoy an Everlaſting Sabbath of Reſt, and Drink of the Living Waters, not as ſhe doth here below, at the too often diſturbed ſtreams, but at the Cryſtal Fountain-Head. There ſhall we ſee the perfect beauty of holineſs, and behold God no longer darkly in a Glaſs, but as he is, face to face. There Contemplation, Admiration and Deſire will be loſt in the fruition of that Good, the Viſion of that Bleſſedneſs, and the Adoration of that Perfection,122 which ſhe before contemplated, admired and deſired.
29. But can the Profane Libertine expect he ſhould be inveſted with that Glory for which he prepares not himſelf,The fourth miſchief of the neglect is, that it conſigns the prophane over to eternal miſeries. nor ſo much as thinks of? Can he imagine Heaven will be the rewards of his Impiety? And that an Incorruptible Crown will be put upon his diſhonourable Head? Whatever his thoughts are, I know not; but this am I aſſured of, that the Heart of ſuch a one is a very unfit receptacle for the Holy Ghoſt here, and how much more unfit muſt he needs be to be partaker of the Fruition of the Bleſſed Trinity hereafter? He grovels here below, and ſuffers the things of this World to engroſs all his thoughts, and thinks of nothing beyond this and the Grave. He is fixed to this Earth, till at laſt he convert to Earth and Worm•- meat himſelf, and drop into the Infernal Lake before he be well aware whereabout he is: And how ſeverely he there pays for his Irreligion, his Scoffings, and his Profaneſs, I cannot without horror and trembling conceive.
30. Thus far of Individuals and the Body Natural, I come now to conſider the Advantages as well as Inconveniences that attend the Body Politick,The benefits and miſchiefs which flow to the Publick fr•m the Obſervation or Propha••tion of the Lords-Day, are two.Firſt Benefit. It conduces to the maintaining the Publick Peace. viz. theſe Communities123 wherein the Lords-Day is either duly celebrated, or ſhamefully abuſed and prophaned. It is to be lamented there is no Nation ſo ſtrict therein as they ought, yet the Bleſſings even the Sinner enjoys in a Kingdom where the Worſhippers of God are but the leſſer party, plainly indicate that greater would be our happineſs, if our ſtrictneſs in this reſpect were but greater too. For, [Firſt] The Solemn ſanctifying of this Bleſſed Day, conduces much to the preſerving the general peace of Societies. This may very properly be called the Ligament by which the whole frame of a civilized Conſtitution is bound up and kept from falling to Pieces. It is on this Day that the Madding-world, if ever has its fits of Sobriety. It is then we may be taught to be just and honeſt, obliging and affable, bountiful and charitable to all, as occaſion ſhall require, knowing that we all ſerve one common Maſter, who is more than all theſe to us. Then we come to underſtand how to behave our ſelves in all our Relations; to be reſpectful, ſubmiſſive and obedient to our Superiors; to be loving, kind and courteous to our Equals; to be condeſcending, tender-hearted and compaſſionate to our Inferiours. Then the Magiſtrate is put in mind to be juſt and merciful, impartial and unprejudiced to all; to condemn and puniſh the bad and guilty, and to diſcharge the good and innocent man; and then the Subject is inſtructed to be obſervant of, dutyful and obedient to thoſe in Authority. Thus is the Community maintained in an uninterrupted peace and quiet, and the whole knit together by indiſſoluble bonds of concord.
12431. But on the other ſide, How many are the diſorders that follow the prophanation of this Day? The firſt Miſchief of this Neglect, is diſturbing the Publick Peace.How eaſie do the Irreligious Croud fall together by the Ears? and ſet the whole Country in Flames by their Animoſities? If we can make a ſlight of God, and can venture to break his Statutes, no wonder if they have little eſteem for the Laws of Men, but run out with a Non Obſtante to all the irregularities and diſorders imaginable. Inſurrections and Rebellions are naturally the product of a looſe licentious Kingdom. They have loſt all their modeſty and fear they had for God, and it is not ſtrange they ſhould caſt off the Reins of an Earthly Government when it lies uneaſie upon them. The giddy and prophane Multitude turn every thing topſie turvy, and what Outrages will they not commit, what Routs and Riots will they not be guilty of, when once they loſe their ſenſe of Religion, which will ſoon happen when they once ſlight that which is the great Support and Pillar thereof? There is no need to go far for Demonſtration, the quarrels and frequent diſturbances which happen among the Prophane Sabbath-breakers (and commonly on this very day) declare, how great the Combuſtion would be, were the Kingdom ſwallowed up in Irreligion, and become thereby its own Incendiary.
32. To wind up all and draw to a Concluſion, the celebration of the Lords-Day,The ſecond Benefit and Miſchief conſidered together. as it entitles the particular Obſervers thereof to the more peculiar125 Eye and favour of God, ſo it puts the whole Community of People that call upon his Name, nuder his more immediate Care and Providence. The Ark of God where-e're it came was ſacred; and brought to a Religious**2 Sam. vi. 11. Obed-Edom and his godly family Bleſſings, Plenty and Succeſs; and to the Sacrilegious, Idolatrous and Prophane**1 Sam. v. Philiſtins it ſent the plague of Emerods and ſores: The inquiſitive prying††Chap. vi. Bethſhemites were ſmitten for looking thereinto, and the rude unſanctified**2 Sam. vi. Ʋzzah for his familiar touching the Seat of Gods Holineſs was puniſhed with immediate death. The Parallel will hold good in the conſideration of the Keeping or not Keeping Holy the Lords-Day. The Lord of Hoſts has in all ages of the World been jealous for his Honour, and has declared that them that Honour him he will Honour, but thoſe that deſpiſe him ſhall be lightly eſteemed:1 Sam. ii. 30. But in nothing is he abuſed at this time more than in his Name and Day What the reſult of the firſt is I have already ſhewed, and what the Effect of the Laſt is, the Jews, to look no further, will ſufficiently demonſtrate. As long as they received God's Ordinances, and hallowed his Sabbaths, and obeyed the Voice of the Lord their God, and hearkened to his Precepts to do them: He was their God, and they were his People, He went out with them and fought their Battles, He delivered them from the Hands of their Enemies126 and Oppreſſors, and ſetled them at length in a Land that flowed with Milk and Hony, and became a Wall and a Hedge of Defence on the Right Hand and on the Left, to keep them from them that lived round about them;**Pſal. xci. 5, 6. That they might not be afraid for the terror by Night, nor for the Arrow that ſleeth by Day: Nor for the Peſtilence that walketh Darkneſs, nor for the Deſtruction that waſteth at Noon Day. But no ſooner did they go a Whoring after their own Inventions, ſerving ſtrange Gods: No ſooner did they violate the Statutes of the Lord and defile his Sanctuary, and pollute his Sabbaths, but he left them to dye in the Wilderneſs, to be led away into Captivity, and at the laſt in his Wrath cut them off from being a People. **Cap. xx. 13.Ezekiel teſtifies that becauſe the Houſe of Iſrael in the Wilderneſs rebelled againſt the Lord their God, and walked not in his Statutes, and deſpiſed his Judgments, and greatly polluted his Sabbaths, therefore he poured out his fury in the Wilderdneſs to conſume them. And tho they were ſetled in the Promiſed Land, yet becauſe they were a backſliding People, apt to abuſe their Great God in his Worſhip and Day, he leaves Cnnaanites in the Land to prove them as Thorns in their Fleſh, and Goads in their Sides. For ever and anon upon their Revolt from the Holy One of Iſrael, he leaves them to be oppreſſed by the Kings of Meſopotamia, by the Moabites, Canaanites, Midianites, Philiſtines and Ammonites; to the Incurſions of the Amalekites, Syrians, Egyptians and Edomites; to be carryed away at laſt into127 Captivity the Ten Tribes by Shalmanaſer into Aſſyria (where we loſe the very Memory of them) and Juda by Nebuchadnezzar into Babylon. That the Prophanation of the Sabbath was a Principal Cauſe of all this their Calamity, none will doubt that believes what Nehemiah ſays. Chap. xiii. 17, 18.What e•il thing is this that ye do, and prophane the Sabbath? Did not your Fathers thus, and did not God bring all this evil upon us and upon our City! Yet ye bring more wrath upon Iſrael by prophaning the Sabbath. And it is more than probable that for this very ſin, as well as for many others, God rejected the Remnant of Juda, and permitted them to be diſperſed by the Romans, and ſuffered their Sanctum Santorum and their Holy City to be laid level to the Duſt, and not one Stone left upon another.
33. What remains then but that we take warning hence to be more Religiouſly Obſervant of this Sacred Day, that we may like the Obedient Iſraelites be the Darlings and Favourites of Heaven; that we may attract the Divine Overſhadowing, and win God himſelf to be our Sheild, our Buckler, our Refuge, our Defence and our Invincible Rock on every ſide of us? But if we ſhould (which God forbid) perſiſt in our Impieties, and continue in prophaning the Lords-Day, can we expect to eſcape better than the beloved people of God did? Can we expect he will be more favourable to the Ingrafted than to the Natural Branches? They were his choſen People, his pecu iar Flock, and the Lot of his Inheritance;128 and did he write ſuch bitter things againſt them, and can we imagine He will be partial to Ʋs? No certainly, our Crimes are Equal and ſo will our Puniſhments be too. He will add greater Plagues to what we have already felt, and make our Puniſhment as Ʋniverſal and General as is our Guilt. This Land has already met with particular Judgments, which have reigned in thoſe Places where the Lords Day has been moſt prophaned: The Plague, the Fire and the Sword have already been our Portion, Diviſions and Schiſms, Factions and Rebellions have already been the Whips and Scorpions wherewith we have been ſcourged and wounded. What remains but that for our Obſtinate Perſeverance in this as given as in other Crying Sins our Goodly Land be given over as a Prey unto our Enemies; that our Heritage as it is defiled, become alſo full of Devaſtations; that our Candleſtick ſhould be removed that our Churches ſhould be thrown down; and that we ſhould be forced in a Strange Land to wander from Sea to Sea,Amos viii. 12. and from the North even to the Eaſt to ſeek the Word of God, and ſhall not find it. Oh let the terror of theſe thoughts afrighten us to our Duty, and if we have any regard for our ſelves, and are not concerned whether we are ſaved or damned, whether we proſper or go backward in our Affairs, whether our Minds are ſpiritualized or no, whether the ſence of Religion be upheld or loſt in us: Yet as we regard the Welfare, Peace and Tranquility of the Society wherein we live, as we would not have that involved in a Common Heap of Ruin and Deſtruction,129 as we would not willingly be the Cauſe of our Poſterities Misfortune, nor expoſe our innocent Babes to the rage of the Adverſary; let us run into God's Houſe, embrace his Mercy, embrace his Ordinances, honour his Holy Name and his Word, obey his Commands, fulfill all Righteouſneſs, and ſanctifie his moſt Holy Day. Let us break off our Sins by Repentance, and ſtop thoſe Judgements which threaten us; who knows but the Lord will have Mercy, and will repent him of the Evil that he hath deſigned againſt us? that he will diſpel the Clouds, and make the Sun of Peace and Righteouſneſs to break out upon us, making us rejoyce for the time wherein we have ſuffered Adverſity.
To this End it would not be amiſs to cry out, From Hardneſs of Heart, from Contempt of thy Holy Word and Commandments, from Fornication and all other Deadly Sin, from Intemperance and Prophaning of thy moſt holy Day, from all the Judgments which we have moſt righteouſly deſerved, from Lightning and Tempeſt, from Plague, Peſtilence and Famine, from Battle and Murder, and from ſudden Death, Good Lord Deliver us! And O Bleſſed, Adorable and Glorious Trinity, Remember not our Offences, nor the Offences of our Fathers, neither take thou Vengance of our ſins, but Spare us Good Lord! Spare thy People, whom thou haſt redeemed with thy moſt precious Blood, and be not angry with us for ever. Have mercy upon us, Have mercy upon us, Have Mercy upon us moſt Merciful Father! Save and Deliver us from all our Sins; Confirm and Strengthen us in all Goodneſs, and bring us at length to Life Eternal. Amen, Amen!